HP 1.1

श्रीआदिनाथाय नमो'स्तु तस्मै

येनोपदिष्टा हठयोगविद्या ।

विराजते प्रोन्नतराजसौध-

मारोढुमिच्छोरधिरोहिणीव ॥

śrīādināthāya namo'stu tasmai

yenopadiṣṭā haṭhayogavidyā /

virājate pronnatarājasaudham

āroḍhum icchor adhirohiṇīva //

Homage to the glorious Ādinātha who taught the science of Haṭhayoga which is like a splendid stairway for one who wants to climb to the lofty royal terrace.
Philological Commentary
In his commentary on Haṭhapradīpikā 1.1 Brahmānanda first states that the author Svātmārāma starts appropriately with a maṅgala, a verse of adoration addressing Ādinātha, i.e.Śiva, but in accordance with his non-sectarian approach leaves room for a second interpretation of the word as Viṣṇu. A sentence later this is contradicted by his explanantion that Ādinātha, who first taught Yoga, taught it to Pārvatī, which limits the scope to Śiva.

The reading rājasaudham in the third verse quarter is well attested by the manuscripts, including α1. However, the most common reading in manuscripts on the lower branches of the stemma is rājayogam, which was accepted by Brahmānanda in Jyotsnā 1.1 (see below). It appears that some scribes have made a concerted effort to replace words like saudha, vidyā and mārga with yoga in the opening verses of the text (see also 1.2d and 1.3b), even at the expense of the poetic imagery.

In light of the variants, which have led to our critical edition, Brahmānanda's choices and interpretation of the second half cannot be upheld. This is Brahmānanda's version and the relevant portion of his commentary:

śrīādināthāya namo'stu tasmai

yenopadiṣṭā haṭhayogavidyā/

vibhrājate pronnatarājayogam

āroḍhum icchor adhirohiṇīva// 1.1//

Our choice of virājate in the third verse quarter reflects the relevant manuscripts and rhymes with the following rāja-. The difference in meaning is negligable.

The main problem in Brahmānanda's interpretation is his choice of -rājayogaṃ over -rāja\-sau\-dhaṃ, which he explains as follows:

rājayogaś ca sarvavṛttinirodhalakṣaṇo'samprajñātayogaḥ. tam icchor mumukṣor adhirohiṇīva adhi\-ruhyate'nayety adhirohiṇī niḥśreṇīva vibhrājate viśeṣeṇa bhrājate śobhate. yathā pronnatasaudham āroḍhum icchor adhirohiṇy anāyāsena saudha\-prāpi\-kā bhavati evaṃ haṭhapradīpikāpi pronnatarājayogam āroḍhum icchor anā\-yāsena rājayogaprāpikā bhavatīti upamālaṅkāraḥ. indravajrākhyaṃ vṛttam.

Rājayoga is the yoga without cognition (asaṃprajñāta) defined [by Patañjali] as the stopping of all movements of the mind. To a liberation seeker desiring this, [the science of Haṭhayoga] shines like a ladder. Just as a ladder leads someone desiring to ascend to a lofty terrace easily to the terrace, in the same way also the Haṭhapradīpikā leads someone desiring the lofty Rājayoga easily to Rājayoga. [In this verse] the trope is a comparison. The metre is Indravajrā.
The interpretation makes good sense: Haṭhayoga leads effortlessly to Rājayoga, just as a ladder leads one to a high terrace. And the comparison as outlined by Brahmānanda has all the elements deemed necessary by Sanskritic poetology:
  1. Particle expressing a comparison (upamāvācaka): iva
  2. Standard of comparison (upamāna): ladder leading to the terrace (saudhaprāpikā adhirohiṇī)
  3. Thing that is compared (upameya): Haṭhapradīpikā that leads to Rājayoga (rājayoga\-prāpikā haṭhapradīpikā)
  4. Common quality (samānadharma): Effortlessness (anāyāsena)
According to classical poetology a comparison containing all four elements is termed a ``full comparison'' (pūrṇopamā), whereas an elision of one or more elements is called a ``deficient comparison'' (luptopamā). One element that cannot be omitted without losing the comparison is the upamāna. In the verse as given by Brahmānanda this would be ``the ladder''. The implication is spelt out by Brahmānanda in his commmentary: ``Just as a ladder leads someone desiring to ascend to a lofty terrace easily to the terrace, in the same way also the haṭhapradīpikā leads someone desiring the lofty Rājayoga easily to Rājayoga.'' However, his text version spells out only the side of the upameya, that is, ``Haṭhayoga leads to Rājayoga'', but leaves the upamāna open to interpretation. His mention of the word saudha in the commentary suggests that this was one of the other options he found in manuscripts—this reading is very well attested—but was rejected by him. In this way Brahmānanda makes sure that the text states the obvious, but at the same time it loses part of the comparison, and it loses its dynamics, which is brought out in the reading rājasaudha preferred with good manuscript evidence in our critical edition. We think that Brahmānanda was eager to state at the outset the primacy of Rājayoga, and to this end sacrificed the more poetically elegant original reading that mentions the royal mansion as a metaphor for the ``royal yoga''. In comparing the science of Haṭhayoga to a stairway, Svātmārāma was perhaps consciously emulating his favourite source text, the Vivekamārtaṇḍa, which opens with etad vimuktisopānam, “this is the stairway to complete liberation”.
Metre: Upajāti

Readings

om. ε1
śrīādināthāya cett. ] anādināthāya ζ1, ādīśanāthāya η1
virājate cett. ] vibhrājate π2 χ
rājasaudham cett. ] <<rāja>>saudham α1, rājayogam α3 η2 πω χ
āroḍhum cett. ] ārūḍham ζ1
rohiṇīva cett. ] rohiṇī ca γ1, rohiṇe ca π1, roha eva πω
Testimonia
Yogasārasaṅgraha p. 54, Gheraṇḍasaṃhitā 1.1 śrīādināthāya namo ’stu tasmai ] sadādināthāya namo 'stu tubhyaṃ YSS, ādīśvarāya praṇamāmi tasmai GhS Cf. Bhāvanāpuruṣottama pp. 99--100

rājayogābhidhānasaudhādhirohaṇādhirohiṇī haṭhavidyā//

Jyotsna Commentary

गुरुं नत्वा शिवं साक्षाद्ब्रह्मानन्देन तन्यते

हठप्रदीपिकाज्योत्स्ना योगमार्गप्रकाशिका

इदानींतनानां सुबोधार्थमस्याः

सुविज्ञाय गोरक्षसिद्धान्तहार्दम्

मया मेरुशास्त्रिप्रमुख्याभियोगात्

स्फुटं कथ्यते 'त्यन्तगूढो 'पि भावः

मुमुक्षुजनहितार्थं राजयोगद्वारा कैवल्यफलां हठप्रदीपिकां विधित्सुः परमकारुणिकः स्वात्मारामयोगीन्द्रस्तत्प्रत्यूहनिवृत्तये हठयोगप्रवर्तकश्रीमदादिनाथनमस्कारलक्षणं मङ्गलं तावदाचरति श्रीआदिनाथेत्यादिना. तस्मै श्रीआदिनाथाय नमः अस्तु इत्यन्वयः. आदिश् चासौ नाथश्च आदिनाथः सर्वेश्वरः शिव इत्यर्थः. श्रीमानादिनाथः श्रीआदिनाथः तस्मै श्रीआदिनाथाय. श्रीशब्द आदिर्यस्य सः श्रीआदिः श्रीआदिश्चासौ नाथश्च श्रीआदिनाथः तस्मै श्रीआदिनाथाय श्रीनाथाय विष्णवे इति वार्थः. श्रीआदिनाथायेत्यत्र यणभावस्तु अपि माषं मषं कुर्याच्छन्दोभङ्गं त्यजेद्गिराम् इति छन्दोविदां सम्प्रदायादुच्चारणसौष्ठवाच्चेति बोध्यम्. नमः प्रह्वीभावो 'स्तु. प्रार्थनायां लोट्. तस्मै. कस्मै इत्यपेक्षायां आह येनेति येन आदिनाथेन उपदिष्टा गिरिजायै हठयोगविद्या. हश्च ठश्च हठौ सूर्यचन्द्रौ तयोर्योगो हठयोगः. एतेन हठशब्दवाच्ययोः सूर्यचन्द्राख्ययोः प्राणापानयोरैक्यलक्षणः प्राणायामो हठयोग इति हठयोगस्य लक्षणं सिद्धम्. तथा चोक्तं गोरक्षनाथेन सिद्धसिद्धान्तपद्धतौ

हकारः कीर्तितः सूर्यष्ठकारश्चन्द्र उच्यते

सूर्यचन्द्रमसोर्योगाद्धठयोगो निगद्यते

इति तत्प्रतिपादिका विद्या हठयोगविद्या हठयोगशास्त्रमिति यावत्. गिरिजायै आदिनाथकृतो हठविद्योपदेशो महाकालयोगशास्त्रादौ प्रसिद्धः. प्रकर्षेण उन्नतः प्रोन्नतः. मन्त्रयोगहठयोगादीनामधरभूमीनामुत्तरभूमित्वाद्राजयोगस्य प्रोन्नतत्वम्. राजयोगश्च सर्ववृत्तिनिरोधलक्षणो 'सम्प्रज्ञातयोगः. तमिच्छोर्मुमुक्षोर् अधिरोहिणीव अधिरुह्यते 'नयेत्यधिरोहिणी निःश्रेणीव विभ्राजते विशेषेण भ्राजते शोभते. यथा प्रोन्नतसौधमारोढुमिच्छोरधिरोहिण्यनायासेन सौधप्रापिका भवति एवं हठप्रदीपिकापि प्रोन्नतराजयोगमारोढुमिच्छोरनायासेन राजयोगप्रापिका भवतीति उपमालङ्कारः. इन्द्रवज्राख्यं वृत्तम्.

guruṃ natvā śivaṃ sākṣād brahmānandena tanyate

haṭhapradīpikājyotsnā yogamārgaprakāśikā

idānīṃtanānāṃ subodhārtham asyāḥ

suvijñāya gorakṣasiddhāntahārdam

mayā meruśāstripramukhyābhiyogāt

sphuṭaṃ kathyate 'tyantagūḍho 'pi bhāvaḥ

mumukṣujanahitārthaṃ rājayogadvārā kaivalyaphalāṃ haṭhapradīpikāṃ vidhitsuḥ paramakāruṇikaḥ svātmārāmayogīndras tatpratyūhanivṛttaye haṭhayogapravartakaśrīmadādināthanamaskāralakṣaṇaṃ maṅgalaṃ tāvad ācarati śrīādināthetyādinā. tasmai śrīādināthāya namaḥ astu ity anvayaḥ. ādiś cāsau nāthaś ca ādināthaḥ sarveśvaraḥ śiva ity arthaḥ. śrīmān ādināthaḥ śrīādināthaḥ tasmai śrīādināthāya. śrīśabda ādir yasya saḥ śrīādiḥ śrīādiś cāsau nāthaś ca śrīādināthaḥ tasmai śrīādināthāya śrīnāthāya viṣṇave iti vārthaḥ. śrīādināthāyety atra yaṇabhāvas tu api māṣaṃ maṣaṃ kuryāc chandobhaṅgaṃ tyajed girām iti chandovidāṃ sampradāyād uccāraṇasauṣṭhavāc ceti bodhyam. namaḥ prahvībhāvo 'stu. prārthanāyāṃ loṭ. tasmai. kasmai ity apekṣāyāṃ āha yeneti yena ādināthena upadiṣṭā girijāyai haṭhayogavidyā. haś ca ṭhaś ca haṭhau sūryacandrau tayor yogo haṭhayogaḥ. etena haṭhaśabdavācyayoḥ sūryacandrākhyayoḥ prāṇāpānayor aikyalakṣaṇaḥ prāṇāyāmo haṭhayoga iti haṭhayogasya lakṣaṇaṃ siddham. tathā coktaṃ gorakṣanāthena siddhasiddhāntapaddhatau

hakāraḥ kīrtitaḥ sūryaṣ ṭhakāraś candra ucyate

sūryacandramasor yogād dhaṭhayogo nigadyate

iti tatpratipādikā vidyā haṭhayogavidyā haṭhayogaśāstram iti yāvat. girijāyai ādināthakṛto haṭhavidyopadeśo mahākālayogaśāstrādau prasiddhaḥ. prakarṣeṇa unnataḥ pronnataḥ. mantrayogahaṭhayogādīnām adharabhūmīnām uttarabhūmitvād rājayogasya pronnatatvam. rājayogaś ca sarvavṛttinirodhalakṣaṇo 'samprajñātayogaḥ. tam icchor mumukṣor adhirohiṇīva adhiruhyate 'nayety adhirohiṇī niḥśreṇīva vibhrājate viśeṣeṇa bhrājate śobhate. yathā pronnatasaudham āroḍhum icchor adhirohiṇy anāyāsena saudhaprāpikā bhavati evaṃ haṭhapradīpikāpi pronnatarājayogam āroḍhum icchor anāyāsena rājayogaprāpikā bhavatīti upamālaṅkāraḥ. indravajrākhyaṃ vṛttam.
HP 1.2

प्रणम्य श्रीगुरुं नाथं स्वात्मारामेण योगिना ।

केवलं राजयोगाय हठविद्योपदिश्यते ॥

praṇamya śrīguruṃ nāthaṃ svātmārāmeṇa yoginā /

kevalaṃ rājayogāya haṭhavidyopadiśyate //

After bowing to the glorious guru, the Lord, the yogi Svātmārāma teaches the system of Haṭhayoga solely for [attaining] Rājayoga.

Readings

om. ε1
yoginā cett. ] dhīmatā δ1 δ2 ζ3
haṭhavidyo cett. ] haṭhayogo η2
Jyotsna Commentary
एवं परमगुरुनमस्कारलक्षणं मङ्गलं कृत्वा विघ्नबाहुल्ये मङ्गलबाहुल्यस्याप्यपेक्षितत्वात्स्वगुरुनमस्कारात्मकं मङ्गलमाचरन्नस्य ग्रन्थस्य विषयप्रयोजनादीन् प्रदर्शयति प्रणम्येति. श्रीमन्तं गुरुं श्रीगुरुं नाथं श्रीगुरुनाथं स्वगुरुमिति यावत्. प्रणम्य प्रकर्षेण भक्तिपूर्वकं नत्वा स्वात्मारामेण योगिना योगो 'स्यास्तीति येन. केवलं राजयोगाय केवलं राजयोगार्थं हठविद्योपदिश्यत इत्यन्वयः. हठविद्याया राजयोग एव मुख्यं फलं न सिद्धय इति केवलपदस्याभिप्रायः. सिद्धयस्त्वानुषङ्गिक्यः. एतेन राजयोगफलसहितो हठयोगो 'स्य ग्रन्थस्य विषयः. राजयोगद्वारा üकैवल्यं चास्य फलम्. तत्कामश्चाधिकारी. ग्रन्थविषययोः प्रतिपाद्यप्रतिपादकभावः सम्बन्धः. ग्रन्थस्य कैवल्यस्य च प्रयोज्यप्रयोजकभावः सम्बन्धः. ग्रन्थाभिधेयस्य सफलयोगस्य कैवल्यस्य च साध्यसाधनभावः सम्बन्ध इत्युक्तम्.
evaṃ paramagurunamaskāralakṣaṇaṃ maṅgalaṃ kṛtvā vighnabāhulye maṅgalabāhulyasyāpy apekṣitatvāt svagurunamaskārātmakaṃ maṅgalam ācarann asya granthasya viṣayaprayojanādīn pradarśayati praṇamyeti. śrīmantaṃ guruṃ śrīguruṃ nāthaṃ śrīgurunāthaṃ svagurum iti yāvat. praṇamya prakarṣeṇa bhaktipūrvakaṃ natvā svātmārāmeṇa yoginā yogo 'syāstīti yena. kevalaṃ rājayogāya kevalaṃ rājayogārthaṃ haṭhavidyopadiśyata ity anvayaḥ. haṭhavidyāyā rājayoga eva mukhyaṃ phalaṃ na siddhaya iti kevalapadasyābhiprāyaḥ. siddhayas tv ānuṣaṅgikyaḥ. etena rājayogaphalasahito haṭhayogo 'sya granthasya viṣayaḥ. rājayogadvārā ükaivalyaṃ cāsya phalam. tatkāmaś cādhikārī. granthaviṣayayoḥ pratipādyapratipādakabhāvaḥ sambandhaḥ. granthasya kaivalyasya ca prayojyaprayojakabhāvaḥ sambandhaḥ. granthābhidheyasya saphalayogasya kaivalyasya ca sādhyasādhanabhāvaḥ sambandha ity uktam.
HP 1.3

भ्रान्त्या बहुमतध्वान्ते राजमार्गमजानताम् ।

हठप्रदीपिकां धत्ते स्वात्मारामः कृपाकरः ॥

bhrāntyā bahumatadhvānte rājamārgam ajānatām /

haṭhapradīpikāṃ dhatte svātmārāmaḥ kṛpākaraḥ //

For those who cannot find the royal highway because they are lost in the darkness of many doctrines, the compassionate Svātmārāma holds the Light on Haṭha.
Philological Commentary
Most witnesses (including α2) have rājayogam ajānatām (`for those ignorant of Rājayoga') in 1.3b. The reading rājamārgam ajānatām (α1and α3), “for those unable to find the royal highway”, is more appropriate to the metaphor of being lost in darkness.

As Brahmānanda notes, the compound kṛpākaraḥ can be understood as one who is compassionate (kṛpā + kara) or one who is a mine (i.e. a rich source) of compassion (kṛpā + ākara). In the Devanāgarī transmission, the kṣa of kṣamākaraḥ probably arose as a mistake for kṛ.

Readings

om. ε1
bhrāntyā cett. ] bhrāntā α1 ζ1, bhrāntvā δ1 δ2 πω
matadhvānte cett. ] matadhvāntai γ1 π2, mataṃ dhīmāt α2, manaṃ dhāṃti π1, mataṃ bhrāntaṃ η1
mārgam α1 α3 γ1 π1 ] yogam α2 δ1 δ2 ε1 ζ1 ζ3 η1 η2 π2 πω χ
ajānatām cett. ] ajānataḥ δ1 δ2 ζ3
dhatte cett. ] datte π1 π2, kurve δ2
svātmārāmaḥ cett. ] svātmārāma π1 πω, svātmārame γ1
kṛpākaraḥ cett. ] kṛtāpara α2, kṛpāparaḥ δ1, kṣamākaraḥ η2, prakāśyate πω
Testimonia
Haṭharatnāvalī 1.4 rājamārgam HRĀv.l. ] rājayogam HRĀ

haṭhapradīpikāṃ dhatte ] kevalaṃ rājayogāya HRĀ

svātmārāmaḥ kṛpākaraḥ ] haṭhavidyopadiśyate HRĀ
Jyotsna Commentary
ननु मन्त्रयोगसगुणध्याननिर्गुणध्यानमुद्रादिभिरेव राजयोगसिद्धौ किं हठविद्योपदेशेनेत्य् आशङ्क्य व्युत्थितचित्तानां मन्त्रयोगादिभी राजयोगासिद्धेर्हठयोगादेव राजयोगसिद्धिं वदन् ग्रन्थं प्रतिजानीते भ्रान्त्येति. मन्त्रयोगादिबहुमतरूपे ध्वान्ते गाढान्धकारे या भ्रान्तिर्भ्रमस् तया. तैस्तैरुपायै राजयोगार्थं प्रवृत्तस्य तत्र तत्र तदलाभात्. वक्ष्यति च हठं विना राजयोगः इत्यादिना. तथा राजयोगमजानतां न जानन्तीत्यजानन्तः तेषामजानतां पुंसां राजयोगज्ञानायेति शेषः. करोतीति करः कृपायाः करः कृपाकरः कृपाया आकर इति वा तादृशः. अनेन हठप्रदीपिकाकरणे अज्ञानुकम्पैव हेतुरित्युक्तम्. स्वात्मन्यारमते इति स्वात्मारामः. हठस्य हठयोगस्य प्रदीपिकेव प्रकाशकत्वात् हठप्रदीपिका ताम्. अथवा हठ एव प्रदीपिका हठप्रदीपिक राजयोगप्रकाशकत्वात्तां धत्ते विधत्ते करोतीति यावत्. स्वात्माराम इत्यनेन ज्ञानस्य सप्तमभूमिकां प्राप्तो ब्रह्मविद्वरिष्ठ इत्युक्तम्. तथा च श्रुतिः आत्मक्रीड आत्मरतिः क्रियावानेष ब्रह्मविदां वरिष्ठः इति. सप्तभूमयश्चोक्ता योगवासिष्ठे

ज्ञानभूमिः शुभेच्छाख्या प्रथमा समुदाहृता

विचारणा द्वितीया स्यात्तृतीया तनुमानसा

सत्त्वापत्तिश्चतुर्थी स्यात्ततो 'संसक्तिनामिका

परार्थाभाविनी षष्ठी सप्तमी तुर्यगा स्मृता इति

अस्यार्थः शुभेच्छा इत्याख्या यस्याः सा शुभेच्छाख्या विवेकवैराग्ययुता शमादिपूर्विका तीव्रमुमुक्षा प्रथमा ज्ञानस्य भूमिः भूमिका उदाहृता कथिता योगिभिरिति शेषः. विचारणा श्रवणमननात्मिका द्वितीया ज्ञानभूमिः स्यात्. अनेकार्थग्राहकं मनो यदानेकार्थान्परित्यज्य सदेकार्थवृत्तिप्रवाहवद्भवति तदा तनुमानसं यस्यां सा तनुमानसा निदिध्यासनरूपा तृतीया ज्ञानभूमिः स्यादिति शेषः. इमास्तिस्रः साधनभूमिकाः. आसु भूमिषु साधक इत्युच्यते. तिसृभिर्भूमिकाभिः शुद्धसत्त्वे 'न्तःकरणे 'हं ब्रह्मास्मीत्याकारिका अपरोक्षवृत्तिरूपा सत्त्वापत्तिनामिका चतुर्थी ज्ञानभूमिः स्यात्. चतुर्थीयं फलभूमिः. अस्यां योगी ब्रह्मविदित्युच्यते. इयं सम्प्रज्ञातयोगभूमिका. वक्ष्यमाणास्तिस्रो 'सम्प्रज्ञातयोगभूमयः. सत्त्वापत्तेरनन्तरा सत्त्वापत्तिसंज्ञिकायां भूमावुपस्थितासु सिद्धिषु असंसक्तस्यासंसक्तिनामिका पञ्चमी ज्ञानभूमिः स्यात्. अस्यां योगी स्वयमेव व्युत्तिष्ठते. एतां भूमिं प्राप्तो ब्रह्मविद्वर इत्युच्यते. परब्रह्मातिरिक्तमर्थं न भावयति यस्यां सा परार्थाभाविनी षष्ठी ज्ञानभूमिः स्यात्. अस्यां योगी परप्रबोधित एव व्युत्थितो भवति. एतां प्राप्तो ब्रह्मविद्वरीयानित्य् उच्यते. तुर्यगा नाम सप्तमी भूमिः स्मृता. अस्यां योगी स्वतः परतो वा न व्युत्थानं प्राप्नोति. एतां प्राप्तो ब्रह्मविद्वरिष्ठ इत्युच्यते. तत्र प्रमाणभूता श्रुतिरत्रैवोक्ता पूर्वम्. अयमेव जीवन्मुक्त इत्युच्यते स एवात्र स्वात्मारामपदेनोक्त इत्यलं बहूक्तेन.
nanu mantrayogasaguṇadhyānanirguṇadhyānamudrādibhir eva rājayogasiddhau kiṃ haṭhavidyopadeśenety āśaṅkya vyutthitacittānāṃ mantrayogādibhī rājayogāsiddher haṭhayogād eva rājayogasiddhiṃ vadan granthaṃ pratijānīte bhrāntyeti. mantrayogādibahumatarūpe dhvānte gāḍhāndhakāre yā bhrāntir bhramas tayā. tais tair upāyai rājayogārthaṃ pravṛttasya tatra tatra tadalābhāt. vakṣyati ca haṭhaṃ vinā rājayogaḥ ityādinā. tathā rājayogam ajānatāṃ na jānantīty ajānantaḥ teṣām ajānatāṃ puṃsāṃ rājayogajñānāyeti śeṣaḥ. karotīti karaḥ kṛpāyāḥ karaḥ kṛpākaraḥ kṛpāyā ākara iti vā tādṛśaḥ. anena haṭhapradīpikākaraṇe ajñānukampaiva hetur ity uktam. svātmany āramate iti svātmārāmaḥ. haṭhasya haṭhayogasya pradīpikeva prakāśakatvāt haṭhapradīpikā tām. athavā haṭha eva pradīpikā haṭhapradīpika rājayogaprakāśakatvāt tāṃ dhatte vidhatte karotīti yāvat. svātmārāma ity anena jñānasya saptamabhūmikāṃ prāpto brahmavidvariṣṭha ity uktam. tathā ca śrutiḥ ātmakrīḍa ātmaratiḥ kriyāvān eṣa brahmavidāṃ variṣṭhaḥ iti. saptabhūmayaś coktā yogavāsiṣṭhe

jñānabhūmiḥ śubhecchākhyā prathamā samudāhṛtā

vicāraṇā dvitīyā syāt tṛtīyā tanumānasā

sattvāpattiś caturthī syāt tato 'saṃsaktināmikā

parārthābhāvinī ṣaṣṭhī saptamī turyagā smṛtā iti

asyārthaḥ śubhecchā ity ākhyā yasyāḥ sā śubhecchākhyā vivekavairāgyayutā śamādipūrvikā tīvramumukṣā prathamā jñānasya bhūmiḥ bhūmikā udāhṛtā kathitā yogibhir iti śeṣaḥ. vicāraṇā śravaṇamananātmikā dvitīyā jñānabhūmiḥ syāt. anekārthagrāhakaṃ mano yadānekārthān parityajya sadekārthavṛttipravāhavad bhavati tadā tanumānasaṃ yasyāṃ sā tanumānasā nididhyāsanarūpā tṛtīyā jñānabhūmiḥ syād iti śeṣaḥ. imās tisraḥ sādhanabhūmikāḥ. āsu bhūmiṣu sādhaka ity ucyate. tisṛbhir bhūmikābhiḥ śuddhasattve 'ntaḥkaraṇe 'haṃ brahmāsmīty ākārikā aparokṣavṛttirūpā sattvāpattināmikā caturthī jñānabhūmiḥ syāt. caturthīyaṃ phalabhūmiḥ. asyāṃ yogī brahmavid ity ucyate. iyaṃ samprajñātayogabhūmikā. vakṣyamāṇās tisro 'samprajñātayogabhūmayaḥ. sattvāpatter anantarā sattvāpattisaṃjñikāyāṃ bhūmāv upasthitāsu siddhiṣu asaṃsaktasyāsaṃsaktināmikā pañcamī jñānabhūmiḥ syāt. asyāṃ yogī svayam eva vyuttiṣṭhate. etāṃ bhūmiṃ prāpto brahmavidvara ity ucyate. parabrahmātiriktam arthaṃ na bhāvayati yasyāṃ sā parārthābhāvinī ṣaṣṭhī jñānabhūmiḥ syāt. asyāṃ yogī paraprabodhita eva vyutthito bhavati. etāṃ prāpto brahmavidvarīyān ity ucyate. turyagā nāma saptamī bhūmiḥ smṛtā. asyāṃ yogī svataḥ parato vā na vyutthānaṃ prāpnoti. etāṃ prāpto brahmavidvariṣṭha ity ucyate. tatra pramāṇabhūtā śrutir atraivoktā pūrvam. ayam eva jīvanmukta ity ucyate sa evātra svātmārāmapadenokta ity alaṃ bahūktena.
HP 1.4

हठविद्यां हि मत्स्येन्द्रगोरक्षाद्या विजानते ।

स्वात्मारामो'थवा योगी जानीते तत्प्रसादतः ॥

haṭhavidyāṃ hi matsyendragorakṣādyā vijānate /

svātmārāmo'thavā yogī jānīte tatprasādataḥ //

For Matsyendra, Gorakṣa, and other [perfected yogis] discovered the science of Haṭha, and the yogi Svātmārāma knows it through their favour.
Philological Commentary
The word athavā (‘or’) is well attested but difficult to construe here. Brahmānanda understands it as a conjunction (athavāśabdaḥ samuccaye), and this is how we have interpreted it. The variant mahāyogī in ζ1and other manuscripts (, J4, J11 and Ko) is probably an attempt to remove the difficulty of understanding athavā. One could emend to tathā in light of the attested reading yathā () but this would be a bold intervention given the weight of evidence supporting ’thavā.

Readings

om. ε1
haṭhavidyāṃ cett. ] haṭhavidyā α2 γ1 η1, haṭhavidyo α1
matsyendra cett. ] tachaṃdra γ1
gorakṣādyā vijānate cett. incl. α3 ] gorakṣādyā virājate α1, gorakṣādiṣu rājate α2
svātmārāmo cett. ] svātmārāmas α3, ātmārāmo δ1 δ2 ζ1
'thavā cett. ] tathā α3, mahā ζ1
jānīte cett. ] jānaṃte πω
prasādataḥ cett. ] prasīdati α2
Testimonia
Haṭharatnāvalī 1.3 matsyendragorakṣādyā ] gorakṣamatsyendrādyā HRĀ

svātmārāmo' thavā yogī ] ātmārāmo 'pi jānīte HRĀ

jānīte tat prasādataḥ ] śrīnivāsas tathā svayam HRĀ
Jyotsna Commentary

(1.4)

महत्सेवितत्वाद्धठविद्यां प्रशंसन्स्वस्यापि महत्सकाशाद्धठविद्यालाभाद्गौरवं द्योतयति हठविद्यां हीति. हीति प्रसिद्धम्. मत्स्येन्द्रश्च गोरक्षश्च तौ आद्यौ येषां ते मत्स्येन्द्रगोरक्षाद्याः आद्यशब्देन जालन्धरनाथभर्तृहरिगोपीचन्दप्रभ्र्तयो ग्राह्याः. ते हठविद्यां हठयोगविद्यां विजानते विशेषेण साधनलक्षणभेदफलैर्जानन्तीत्यर्थः. स्वात्मारामः स्वात्मारामनामा. अथवाशब्दः समुच्चये. योगी योगवान्तत्प्रसादतः गोरक्षप्रसादाज् जानीत इत्यन्वयः. परममहता ब्रह्मणापीयं विद्या सेवितेत्यत्र योगियाज्ञवल्क्यस्मृतिः

हिरण्यगर्भो योगस्य वक्ता नान्यः पुरातनः

वक्तृत्वं च मानसव्यापारपूर्वकं भवतीति मानसो व्यापारो 'र्थादागमः. तथा च श्रुतिः यन्मनसा ध्यायति तद्वाचा वदति इति. भगवतेयं विद्या भागवतानुद्धवादीन्प्रत्युक्ता. शिवस्तु योगी प्रसिद्ध एव. एवं च सर्वोत्तमैर् ब्रह्मविष्णुशिवैः सेवितेयं विद्या. न च ब्रह्मसूत्रकृता व्यासेन योगो निराकृत इति शङ्कनीयम्. प्रकृतिस्वातन्त्र्यचिद्भेदांशमात्रस्य निराकरणात्न तु भावनाविशेषरूपयोगस्य. भावनायाश्च सर्वसंमतत्वात्तां विना सुखस्याप्य् असम्भवात्. तथोक्तं भगवद्गीतासु इति

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना

न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्

नारायणतीर्थैरप्युक्तम्

स्वातन्त्र्यसत्यत्वमुखं प्रधाने

सत्यं च चिद्भेदमभेदवाक्यैः

व्यासो निराचष्ट न भावनाख्यं

योगं स्वयं निर्मितब्रह्मसूत्रैः

अपि चात्मप्रदं योगं व्याकरोन्मतिमान्स्वयम्

भाष्यादिषु ततस्तत्राप्याचार्यप्रमुखैर्मतः

मतो योगो भगवता गीतायामधिको 'न्यतः

कृतः शुकादिभिस्तस्मादत्र सन्तो 'तिसादराः

इति

वेदेषु यज्ञेषु तपःसु चैव

दानेषु यत्पुण्यफलं प्रदिष्टम्

अत्येति तत्सर्वमिदं विदित्वा

योगी परं स्थानमुपैति चाद्यम्

इति भगवदुक्तेः. किं बहुना जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते इति वदता भगवता योगजिज्ञासोरप्यौत्कृष्ट्यं वर्णितं किमुत योगिनः. नारदादिभक्तश्रेष्ठैर् याज्ञवल्क्यादिज्ञानिमुख्यैश्चास्याः सेवनाद्भक्तज्ञानिनामप्यविरुद्धेत्युपरम्यते.

(1.4)

mahatsevitatvād dhaṭhavidyāṃ praśaṃsan svasyāpi mahatsakāśād dhaṭhavidyālābhād gauravaṃ dyotayati haṭhavidyāṃ hīti. hīti prasiddham. matsyendraś ca gorakṣaś ca tau ādyau yeṣāṃ te matsyendragorakṣādyāḥ ādyaśabdena jālandharanāthabhartṛharigopīcandaprabhrtayo grāhyāḥ. te haṭhavidyāṃ haṭhayogavidyāṃ vijānate viśeṣeṇa sādhanalakṣaṇabhedaphalair jānantīty arthaḥ. svātmārāmaḥ svātmārāmanāmā. athavāśabdaḥ samuccaye. yogī yogavān tatprasādataḥ gorakṣaprasādāj jānīta ity anvayaḥ. paramamahatā brahmaṇāpīyaṃ vidyā sevitety atra yogiyājñavalkyasmṛtiḥ

hiraṇyagarbho yogasya vaktā nānyaḥ purātanaḥ

vaktṛtvaṃ ca mānasavyāpārapūrvakaṃ bhavatīti mānaso vyāpāro 'rthād āgamaḥ. tathā ca śrutiḥ yan manasā dhyāyati tad vācā vadati iti. bhagavateyaṃ vidyā bhāgavatān uddhavādīn praty uktā. śivas tu yogī prasiddha eva. evaṃ ca sarvottamair brahmaviṣṇuśivaiḥ seviteyaṃ vidyā. na ca brahmasūtrakṛtā vyāsena yogo nirākṛta iti śaṅkanīyam. prakṛtisvātantryacidbhedāṃśamātrasya nirākaraṇāt na tu bhāvanāviśeṣarūpayogasya. bhāvanāyāś ca sarvasaṃmatatvāt tāṃ vinā sukhasyāpy asambhavāt. tathoktaṃ bhagavadgītāsu iti

nāsti buddhir ayuktasya na cāyuktasya bhāvanā

na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham

nārāyaṇatīrthair apy uktam

svātantryasatyatvamukhaṃ pradhāne

satyaṃ ca cidbhedam abhedavākyaiḥ

vyāso nirācaṣṭa na bhāvanākhyaṃ

yogaṃ svayaṃ nirmitabrahmasūtraiḥ

api cātmapradaṃ yogaṃ vyākaron matimān svayam

bhāṣyādiṣu tatas tatrāpy ācāryapramukhair mataḥ

mato yogo bhagavatā gītāyām adhiko 'nyataḥ

kṛtaḥ śukādibhis tasmād atra santo 'tisādarāḥ

iti

vedeṣu yajñeṣu tapaḥsu caiva

dāneṣu yat puṇyaphalaṃ pradiṣṭam

atyeti tat sarvam idaṃ viditvā

yogī paraṃ sthānam upaiti cādyam

iti bhagavadukteḥ. kiṃ bahunā jijñāsur api yogasya śabdabrahmātivartate iti vadatā bhagavatā yogajijñāsor apy autkṛṣṭyaṃ varṇitaṃ kim uta yoginaḥ. nāradādibhaktaśreṣṭhair yājñavalkyādijñānimukhyaiś cāsyāḥ sevanād bhaktajñāninām apy aviruddhety uparamyate.
HP 1.5

श्रीआदिनाथमत्स्येन्द्रशाबरानन्दभैरवाः ।

चौरङ्गीमीनगोरक्षविरूपाक्षबिलेशयाः ॥

śrīādināthamatsyendraśābarānandabhairavāḥ /

cauraṅgīmīnagorakṣavirūpākṣabileśayāḥ //

The glorious Ādinātha, Matsyendra, Śābara, Ānandabhairava, Cauraṅgī, Mīna, Gorakṣa, Virūpākṣa, Bileśaya,
Philological Commentary
In Śaiva texts which predate the Haṭha corpus, Mīnanātha and Matsyendra are one and the same, but they are differentiated in later Tibetan and Indian lists of siddhas (Mallinson 2019: 273 n. 35).

Two manuscripts of the αand δgroups have the variant reading virūpākṣaḥ savālikaḥ ( and ) for virūpākṣabileśayāḥ. In another αmanuscript, , savālikaḥ was corrected to savālmikaḥ, perhaps in an effort to restore a name similar to Vālmīki, the celebrated author of the Rāmāyaṇa.

Readings

om. ε1
śrīādinātha cett. ] ādināthādi η1 η2
śābarā α1 γ1 η2 π2 χ ] śabarā α2 η1, śāradā δ1 δ2 π1, śāgarā πω, sāgarā ζ1 ζ3
bhairavāḥ cett. ] bhairavaḥ α1 α2
cauraṅgī cett. ] coraṃgī α2 ζ1, caurāṅgī δ2, saraṃgi α3
mīna cett. ] mena ζ1, megha α3, ṣīna δ1, pāna α2
virūpākṣa cett. ] virūpākṣaḥ α1 δ1, vairūpākṣa ζ1
bileśayāḥ α3 γ1 δ2 ε1 ζ3 η1 η2 π2 πω χ ] baleśayāḥ ζ1, bileśyayaḥ π1, savālikaḥ α1pc α2 δ1, savālmikaḥ α1ac
Testimonia
Haṭharatnāvalī 1.80 cauraṅgi ] śāraṅgī HRĀ
Jyotsna Commentary
हठयोगे प्रवृत्तिं जनयितुं हठविद्यया प्राप्तैश्वर्यान्सिद्धानाह श्रीआदिनाथेत्यादिना. आदिनाथः शिवः सर्वेषां नाथानां प्रथमो नाथः. ततो नाथसम्प्रदायः प्रवृत्त इति नाथसम्प्रदायिनो वदन्ति. मत्स्येन्द्राख्यश्चादिनाथशिष्यः. अत्रैवं किंवदन्ती. कदाचिदादिनाथः कस्मिंश्चिद्द्वीपे स्थितः तत्र विजनमिति मत्वा गिरिजायै योगमुपदिष्टवान्. तीरसमीपनीरस्थः कश्चन मत्स्यस्तं योगोपदेशं श्रुत्वा एकाग्रचित्तो निश्चलकायो 'वतस्थे. तं तादृशं दृष्ट्वानेन योगः श्रुतः इति तं मत्वा कृपालुरादिनाथो जलेन प्रोक्षितवान्. स च प्रोक्षणमात्राद् दिव्यकायो मत्स्येन्द्रः सिद्धो 'भूत्. तमेव मत्स्येन्द्रनाथ इति वदन्ति. शाबरनामा कश्चित्सिद्धः. आनन्दभैरवनामान्यः. एतेषामितरेतरद्वन्द्वः. छिन्नहस्तपादं पुरुषं हिन्दुस्थानभाषायां चौरङ्गीति वदन्ति. कदाचिदादिनाथाल्लब्धयोगस्य भुवं पर्यटतो मत्स्येन्द्रनाथस्य कृपावलोकनमात्रात्कुत्रचिदरण्ये स्थितश्चौरङ्ग्यङ्कुरितहस्तपादो बभूव. स च तत्कृपया सञ्जातहस्तपादो 'हमिति मत्वा तत्पादयोः प्रणिपत्य ममानुग्रहं कुर्विति प्रार्थितवान्. मत्स्येन्द्रो 'पि तमनुगृहीतवान्. तस्यानुग्रहाच्चौरङ्गीति प्रसिद्धः सिद्धः सो 'भूत्. मीनो मीननाथः गोरक्षो गोरक्षनाथः विरूपाक्षनामा बिलेशयनामा च. चौरङ्गीप्रभृतीनां द्वन्द्वसमासः.
haṭhayoge pravṛttiṃ janayituṃ haṭhavidyayā prāptaiśvaryān siddhān āha śrīādināthetyādinā. ādināthaḥ śivaḥ sarveṣāṃ nāthānāṃ prathamo nāthaḥ. tato nāthasampradāyaḥ pravṛtta iti nāthasampradāyino vadanti. matsyendrākhyaś cādināthaśiṣyaḥ. atraivaṃ kiṃvadantī. kadācid ādināthaḥ kasmiṃścid dvīpe sthitaḥ tatra vijanam iti matvā girijāyai yogam upadiṣṭavān. tīrasamīpanīrasthaḥ kaścana matsyas taṃ yogopadeśaṃ śrutvā ekāgracitto niścalakāyo 'vatasthe. taṃ tādṛśaṃ dṛṣṭvānena yogaḥ śrutaḥ iti taṃ matvā kṛpālur ādinātho jalena prokṣitavān. sa ca prokṣaṇamātrād divyakāyo matsyendraḥ siddho 'bhūt. tam eva matsyendranātha iti vadanti. śābaranāmā kaścit siddhaḥ. ānandabhairavanāmānyaḥ. eteṣām itaretaradvandvaḥ. chinnahastapādaṃ puruṣaṃ hindusthānabhāṣāyāṃ cauraṅgīti vadanti. kadācid ādināthāl labdhayogasya bhuvaṃ paryaṭato matsyendranāthasya kṛpāvalokanamātrāt kutracid araṇye sthitaś cauraṅgy aṅkuritahastapādo babhūva. sa ca tatkṛpayā sañjātahastapādo 'ham iti matvā tatpādayoḥ praṇipatya mamānugrahaṃ kurv iti prārthitavān. matsyendro 'pi tam anugṛhītavān. tasyānugrahāc cauraṅgīti prasiddhaḥ siddhaḥ so 'bhūt. mīno mīnanāthaḥ gorakṣo gorakṣanāthaḥ virūpākṣanāmā bileśayanāmā ca. cauraṅgīprabhṛtīnāṃ dvandvasamāsaḥ.
HP 1.6

मन्थानभैरवो योगी सिद्धबुद्धश्च कन्थडिः ।

गोरण्टकः सुरानन्दः सिद्धपादश्च चर्पटिः ॥

manthānabhairavo yogī siddhabuddhaś ca kanthaḍiḥ /

goraṇṭakaḥ surānandaḥ siddhapādaś ca carpaṭiḥ //

Manthānabhairava Yogī, Siddhabuddha, and Kanthaḍi, Goraṇṭaka, Surānanda, Siddhapāda and Carpaṭi,
Philological Commentary
The αmanuscripts have goraṇṭaka, and several other manuscript groups have pauraṇṭaka. We are yet to find the name goraṇṭaka in other Sanskrit texts but it may be a Sanskrit rendering of Goraṇṭakuḍu, which is the name of a disciple of Gorakṣanātha in the Navanāthacaritramu (Jones 2017: 194 n. 3). The spelling koraṇṭaka is attested in the Haṭhābhyāsa\-paddhati, and it is reasonably well attested by manuscripts of the Haṭhapradīpikā, as well as those of the Haṭharatnāvalī (which also has gonandaka).

The compound siddhapāda could be a respectful affix, but it seems unlikely here because then the name would cross the pāda break.

Readings

om. ε1
manthāna cett. ] manthāra δ2, manthāno χ
bhairavo cett. ] bhairavā γ1
siddha cett. ] siddhi α2, suddha η1, śuddha η2 π2 χ
buddhaś ca cett. incl. α3 ] buddhiś ca α1 α2 π2 πω
kanthaḍiḥ δ1 δ2 χ ] kanthaḍīḥ γ1, kanthaḍī α2 ζ3 π1π2πω, kanthalī α1 η1, kanthaliḥ ζ1, kaṃdaḷi α3, kandalī η2
pāda c ] om. δ1 δ2
goraṇṭakaḥ (em.) ] goraṃṭaka α1 α2, gorakṣakas α3, koraṇṭakaḥ γ1 ζ1 π2 χ, koraṃḍakaḥ ζ3, karaṃṭaka π1, pauraṇṭakaḥ η1 η2 πω
surānandaḥ cett. ] surānanda α2 π1 πω, sadānaṃda α3, kṣurānaṃda α1
pāda d ] om. δ1 δ2
siddhapādaś ca cett. ] śrīpādaś caiva ζ3
carpaṭiḥ γ1 ζ3 η2 χ ] carpaṭi α1 π1 πω, carpaṭī η1 π2, sarpaṭi α3, paryaṭī α2, karpaṭiḥ ζ1
Testimonia
Haṭharatnāvalī 1.81, Mugdhāvabodhinī 1.7.8 kanthaḍiḥ ] kandalī HRĀ, kanthaḍī MA

goraṇṭakaḥ ] koraṇṭakaḥ MA, korandakaḥ HRĀ, gonandaka HRĀv.l.

carpaṭiḥ ] carpaṭī HRĀ MA
Jyotsna Commentary
मन्थान इति. मन्थानः भैरवः. योगीति मन्थानप्रभृतीनां सर्वेषां विशेषणम्.
manthāna iti. manthānaḥ bhairavaḥ. yogīti manthānaprabhṛtīnāṃ sarveṣāṃ viśeṣaṇam.
HP 1.7

कणेरी पूज्यपादश्च नित्यनाथो निरञ्जनः ।

कपाली बिन्दुनाथश्च काकचण्डीश्वराह्वयः ॥

kaṇerī pūjyapādaś ca nityanātho nirañjanaḥ /

kapālī bindunāthaś ca kākacaṇḍīśvarāhvayaḥ //

Kaṇerī, Pūjyapāda, Nityanātha, Nirañjana, Kapālī, Bindunātha, and the one named Kākacaṇḍīśvara.
Philological Commentary
It is possible that pūjyapāda is a respectful affix to the name Kāṇerī. The variant dhvaninātha may have resulted from a transposition of the first two syllables of nityanātha.

The αgroup supports kākacaṇḍīśvaro gayaḥ but we have not been able to find evidence for a Siddha called Gaya.

Readings

om. ε1
kaṇerī α2 γ1 η1 π2 ] kaṇeri α1, kaṇeriḥ ζ1, ka[ṇ]e .. α3, kāṇeriḥ ζ3, kānerī η2 πω χ, kariṇī δ1, karaṇī δ2, kāroṭiḥ π1
pūjya cett. ] pūrya η1, pūrva ζ1 η2, pūla α2
nityanātho cett. ] bilvanātho δ1 δ2, dhvaninātho η2
caṇḍīśvarāhvayaḥ γ1 ζ1 ζ3 η1 π2 χ ] caṇḍīśvarādayaḥ δ1 δ2 η2 πω, caṃḍeśvaro gayaḥ α1, caṃḍīśvaro gayaḥ α3, caṃḍīśvaro gajaḥ α2, caṃḍīsvaro mayaḥ π1
Testimonia
Haṭharatnāvalī 1.82, Mugdhāvabodhinī 1.7.9 kāṇerī MA ] karoṭiḥ HRĀ

kākacaṇḍīśvarāhvayaḥ HRĀ ] kākacaṇḍīśvaro gajaḥ MA
Jyotsna Commentary
कानेरीति. काकचण्डीश्वर इत्याह्वयो नाम यस्य स तथा. अन्ये स्पष्टाः.
kānerīti. kākacaṇḍīśvara ity āhvayo nāma yasya sa tathā. anye spaṣṭāḥ.
HP 1.8

अल्लमप्रभुदेवश्च घोडाचोली च टिण्टिणिः ।

भालुकिर्नागबोधश्च खण्डकापालिकस्तथा ॥

allamaprabhudevaś ca ghoḍācolī ca ṭiṇṭiṇiḥ /

bhālukir nāgabodhaś ca khaṇḍakāpālikas tathā //

Allamaprabhudeva, Ghoḍācolī, Ṭiṇṭiṇi, Bhāluki and Nāgabodha and Khaṇḍa\-kāpālika.
Philological Commentary
The name Allamaprabhudeva (sometimes Allama Prabhu Deva or Allama Prabhudeva in secondary literature) is frequently transmitted as allamaḥ prabhu\-devaḥ (Cf. α2), as though it were two names. However, manuscripts α1, α3and others (e.g. , V8, V13, V16, V22, , and ) do not have the visarga and write it as one name (i.e. allamaprabhudevaś ca). This is also the case in some manuscripts of the Haṭharatnāvalī (P,T,t1 in Gharote 2009: 35 n. 8).

The names Nāgabodha, Nāgabodhi, Nāradeva, Nāgadeva all seem possible in 1.8c. The reading nāgabodhaś ca is attested across several primary groups of manuscripts.

The α1and α2reading of siddhaḥ kāpālikas is an exception among the manuscripts and seems too vague to be referring to someone within a lineage. Khaṇḍa\-kāpālika is well attested by the remaining manuscripts (including α3) and this name appears in other texts, e.g. Vajrapāṇi’s Laghutantraṭīkā, p. 45, where Khaṇḍakāpālika is the first of the 24 Vīras (vīrāḥ khaṇḍakāpālikādayaś caturviṃśatiḥ). It is likely to refer to an ascetic who carries a broken skull. Matsyendrasaṃhitā 33.2 mentions a practice for which one needs a khaṇḍakapāla and in the Saṃvaramaṇḍala of the Niṣpannayogāvalī, p.26, Vajravārāhī is kapālakhaṇḍakṛtakaṭibhūṣaṇā. The compound khaṇḍakāpālika is found at Kathāsaritsāgara 18.2.6, but there khaṇḍa is being used in a derogatory sense (18.2.15 refers to the same character as a duṣṭakāpālika).

Readings

om. ε1
allama α3 ] alama α1, allamaḥ ζ1 η1 η2 πω χ, allumaḥ α2, allasaḥ γ1, allasa π1, alasaḥ π2, amelleḥ ζ3, sukṣamaḥ δ1 δ2
ghoḍācolī α2 ζ3 π1 πω χ ] ghoḍācūlī α3 γ1, ghoḍāculī α1, goḍācūlī π2, ghoṭācolī δ1, ghorācolī δ2 η1 η2, \_ gacolī ζ1
ca cett. ] ci α3, sa δ1, gha δ2
ṭiṇṭiṇiḥ α1 δ2 χ ] tīṭiṇiḥ γ1, ṭiṃṭiniḥ δ1, ṭiṃṭiṇi π1, ṭiṃṭaṇī<<ḥ>> π2, ṭiṇṭiṇī η1 η2, ṭīṃcaṇī α2, caṃcaṇiḥ ζ1, ciṃciṇīḥ ζ3, ciṃciṇī πω, caṃḍilaḥ α3
bhālukir π1 ] bhāluki α1, bhālukī η1 η2 π2 χ, bhānukin γ1, tālukī α2, vālukir δ1 δ2, vāsuki α3, vāsukir ζ1 πω, vāsukīr ζ3
nāgabodhaś ca α3 γ1 η1 η2 πω ] nāgarodhaś ca δ1 δ2, nāgabodhiś ca ζ1 ζ3 π1, nāgadevaś ca π2 χ, namioḍḍīśa α1, nāma tuṃḍīśa α2
khaṇḍakāpālikas α3 δ2 η2 π1 πω χ ] khaṃḍaṃ kāpālikas γ1 η1, khaṇḍaḥ kāpālikas ζ3, khaṃḍikaḥpālikas π2, kaṃḍhaḥ kāpālikas ζ1, siddhaḥ kāpālikas α1 α2, caṃḍīkāpālikas δ1
Testimonia
Haṭharatnāvalī 1.83, Mugdhāvabodhinī 1.7.10 allamaḥ HRĀ ] allama HRĀv.l., āllamaḥ MA

ghoḍācolī MA ] naiṭacūṭiś HRĀ

tiṇṭiṇiḥ HRĀ ] ṭhiṇṭhinī MA

nāgabodhaś HRĀ ] nāgadevaś MA

khaṇḍa HRĀ ] khaṇḍī MA
Jyotsna Commentary

अल्लम इति. तथाशब्दः समुच्चये.

allama iti. tathāśabdaḥ samuccaye.
HP 1.9

इत्यादयो महासिद्धा हठयोगप्रभावतः ।

खण्डयित्वा कालदण्डं ब्रह्माण्डेषु चरन्ति ते ॥

ityādayo mahāsiddhā haṭhayogaprabhāvataḥ /

khaṇḍayitvā kāladaṇḍaṃ brahmāṇḍeṣu caranti te //

These and other great adepts used the power of haṭhayoga to smash the rod of death and [so] are roaming the worlds.
Philological Commentary
The reference to brahmāṇḍa (‘the world’) implies that these great Siddhas have attained liberation-in-life (jīvanmukti) and physical immortality.
Metre: Anuṣṭubh (c: ra-vipulā)

Readings

om. ε1
prabhāvataḥ cett. ] prasādataḥ γ1 π1π2πω
kāla cett. ] kāra α1, kā π1
brahmāṇḍeṣu α1 α2 δ1 ζ3 π1 ] brahmāṇḍe tu πω, brahmāṇḍe vi° α3 γ1 δ2 η1 η2 π2 χ, brahmāṇḍaṃ vi° ζ1
Testimonia
Haṭharatnāvalī 1.84, Mugdhāvabodhinī 1.7.11, Haṭhatattvakaumudī 17.24 ityādayo mahāsiddhā MA HRĀ ] ūrdhvaṃretaḥprabhāvena HTK

haṭhayogaprabhāvataḥ ] haṭhayogaprasādataḥ HRĀ, rasabhogaprasādataḥ MA, sanakādyā maharṣayaḥ HTK

brahmāṇḍeṣu caranti ] brahmāṇḍe vicaranti HRĀ, trilokyāṃ vicaranti MA, yathecchaṃ viharanti HTK
Jyotsna Commentary
इति पूर्वोक्ता आदयो येषां ते तथा. आदिशब्देन तारानाथादयो ग्राह्याः. महान्तश्च ते सिद्धाश्च अप्रतिहतैश्वर्या इत्यर्थः. हठयोगस्य प्रभावात्सामर्थ्यादिति हठयोगप्रभावतः. पञ्चम्यास्तसिल्. कालो मृत्युस्तस्य दण्डनं दण्डः देहप्राणवियोगानुकूलो व्यापारः तं खण्डयित्वा छित्त्वा मृत्युं जित्वेत्यर्थः. ब्रह्माण्डे ब्रह्माण्डमध्ये विचरन्ति विशेषेणाव्याहतगत्या चरन्तीत्यर्थः. तदुक्तं भागवते

योगेश्वराणां गतिमाहुरन्तर्

बहिस्त्रिलोक्याः पवनान्तरात्मनामिति.

iti pūrvoktā ādayo yeṣāṃ te tathā. ādiśabdena tārānāthādayo grāhyāḥ. mahāntaś ca te siddhāś ca apratihataiśvaryā ity arthaḥ. haṭhayogasya prabhāvāt sāmarthyād iti haṭhayogaprabhāvataḥ. pañcamyās tasil. kālo mṛtyus tasya daṇḍanaṃ daṇḍaḥ dehaprāṇaviyogānukūlo vyāpāraḥ taṃ khaṇḍayitvā chittvā mṛtyuṃ jitvety arthaḥ. brahmāṇḍe brahmāṇḍamadhye vicaranti viśeṣeṇāvyāhatagatyā carantīty arthaḥ. tad uktaṃ bhāgavate

yogeśvarāṇāṃ gatim āhur antar

bahistrilokyāḥ pavanāntarātmanām iti.

HP 1.10

संसारतापतप्तानां समाश्रयमठो हठः ।

अशेषयोगजगतामाधारकमठो हठः ॥

saṃsāratāpataptānāṃ samāśrayamaṭho haṭhaḥ /

aśeṣayogajagatām ādhārakamaṭho haṭhaḥ //

Haṭha is a hut of refuge for those who are burnt by the scorching torment of transmigration. Haṭha is the tortoise that supports the worlds of all yogas.
Philological Commentary
The αgroup omits the second line of this verse, but this was probably the result of eyeskip caused by the repetition of maṭho haṭhaḥ. Both jagatām and yuktānām are well attested by the collated manuscripts. We have adopted jagatāṃ because it makes good sense with ādhārakamaṭhah in light of the cosmological notion that the worlds are supported by a tortoise. This reading may not have been understood by some and was changed in other witnesses to yuktānām, which was adopted by Brahmānanda in Jyotsnā 1.10.
Metre: Anuṣṭubh (c: na-vipulā)

Readings

saṃsāratāpa cett. ] saṃsārāśrama πω, saṃsāraśrama η2, aśeṣatāpa π2 χ
samāśraya cett. ] samāśrayo η1, āśrayo'yaṃ η2 πω, samagrapra° α1
maṭho haṭhaḥ γ1 δ2 ζ1 π2 χ ] maho haṭhaḥ α2 π1, maṭho ṭhahaḥ ε1, mato haṭhaḥ δ1, mato (ṭho pc) ha .. α3, mahāmaṭhaḥ ζ3, haṭho maṭhaḥ η1, haṭho mataḥ η2 πω, °thamo haṭhaḥ α1
pāda c ] om. α1α2α3
aśeṣa cett. ] samasta ζ1
jagatām γ1 δ1 δ2 ε1 ζ1 ζ3 η2 ] jagatīm η1, jāyunām π1, yuktānām π2 πω χ
pāda d ] om. α1α2α3
ādhāra cett. ] ādhāraḥ δ1 η2 πω, ādhārai δ2
kamaṭho haṭhaḥ cett. ] kahaṭho maṭhaḥ η1
Testimonia
Yogasārasaṅgraha, p. 53. samāśrayamaṭho ] samāśrayahaṭho YSS
Jyotsna Commentary
हठस्याशेषतापनाशकत्वमशेषयोगसाधकत्वं च मठकमठरूपकेणाह अशेषेति. अशेषाः आध्यात्मिकाधिभौतिकाधिदैविकभेदेन त्रिविधाः. तत्राध्यात्मिकं द्विविधम्शारीरं मानसं च. तत्र शारीरं दुःखं व्याधिजं मानसं दुःखं कामादिजम्. आधिभौतिकं व्याघ्रसर्पादिजनितम्. आधिदैविकं ग्रहादिजनितम्. ते च ते तापाश्च तैस्तप्तानां सन्तप्तानां पुंसां हठो हठयोगः. सम्यगाश्रीयत इति समाश्रयः आश्रयभूतो मठः मठ एव. तथा हठः अशेषयोगयुक्तानां अशेषयोगयुक्ताः मन्त्रयोगकर्मयोगादियुक्तास्तेषामाधारभूतः कमठः. एवं त्रिविधतापतप्तानां पुंसामाश्रयो हठः. यथा च विश्वाधारः कमठ एवं निखिलयोगिनामाधारो हठ इत्यर्थः.
haṭhasyāśeṣatāpanāśakatvam aśeṣayogasādhakatvaṃ ca maṭhakamaṭharūpakeṇāha aśeṣeti. aśeṣāḥ ādhyātmikādhibhautikādhidaivikabhedena trividhāḥ. tatrādhyātmikaṃ dvividham śārīraṃ mānasaṃ ca. tatra śārīraṃ duḥkhaṃ vyādhijaṃ mānasaṃ duḥkhaṃ kāmādijam. ādhibhautikaṃ vyāghrasarpādijanitam. ādhidaivikaṃ grahādijanitam. te ca te tāpāś ca tais taptānāṃ santaptānāṃ puṃsāṃ haṭho haṭhayogaḥ. samyag āśrīyata iti samāśrayaḥ āśrayabhūto maṭhaḥ maṭha eva. tathā haṭhaḥ aśeṣayogayuktānāṃ aśeṣayogayuktāḥ mantrayogakarmayogādiyuktās teṣām ādhārabhūtaḥ kamaṭhaḥ. evaṃ trividhatāpataptānāṃ puṃsām āśrayo haṭhaḥ. yathā ca viśvādhāraḥ kamaṭha evaṃ nikhilayoginām ādhāro haṭha ity arthaḥ.
HP 1.11

हठविद्या परं गोप्या योगिनां सिद्धिमिच्छताम् ।

भवेद्वीर्यवती गुप्ता निर्वीर्या तु प्रकाशिता ॥

haṭhavidyā paraṃ gopyā yogināṃ siddhim icchatām /

bhaved vīryavatī guptā nirvīryā tu prakāśitā //

The science of Haṭha should be kept completely secret by yogis who want success. It becomes potent when kept secret but impotent when revealed.
Philological Commentary
Either the singular or plural of yogin could be read here. The singular is well attested among the testimonia, but the manuscript transmission favours the plural.

Readings

gopyā cett. ] gopyaṃ α2 πω, yogo π1
yogināṃ cett. ] yogīnāṃ πω, yoginā δ1 δ2 ζ1 χ
icchatām α1α2α3 γ1 ε1 ζ3 η1 η2 πω ] icchatā δ2 ζ1 π1 π2 χ, icchitā δ1
nirvīryā cett. ] nirvījā δ1, nirvāryā η2
tu cett. incl. α3 ] ca α1 δ1 ζ3, sā ζ1
Testimonia
Śivasaṃhitā 5.254, Yogacintāmaṇi f. 141r (\attr HP) haṭhavidyā ŚS ] haṭhavidyā YCM

yogināṃ ] yoginā ŚS, YCM

icchatām ] icchatā ŚS, YCM

tu YCM ] ca ŚS
Jyotsna Commentary
अथाखिलविद्यापेक्षया हठविद्याया अतिगोप्यत्वमाह हठविद्येति. सिद्धिमणिमाद्यैश्वर्यमिच्छता. यद्वा सिद्धिं कैवल्यसिद्धिमिच्छता वाञ्छता योगिना हठविद्या हठयोगविद्या परमत्यन्तं गोप्या गोपनीया गोपनारहास्तीति. तत्र हेतुमाह यतो गुप्ता हठविद्या वीर्यवती भवेतप्रतिहतैश्वर्यजननसमर्था स्यात्. कैवल्यजननसमर्था कैवल्यसिद्धिजननसमर्था वा स्यात्. प्रकाशिता प्रसिद्धिं गमिता तु निर्वीर्या. दीर्घकालसेवितापि अप्रतिहतैश्वर्यजननासमर्था कैवल्यसिद्धिजननासमर्था वा स्यात्. अथ योगाधिकारी

जिताक्षाय शान्ताय सक्ताय मुक्तौ

विहीनाय दोषैरसक्ताय भुक्तौ

अहीनाय दोषेतरैरुक्तकर्त्रे

प्रदेयो न देयो हठश्चेतरस्मै

याज्ञवल्क्यः

विध्युक्तकर्मसंयुक्तः कामसङ्कल्पवर्जितः

यमैश्च नियमैर्युक्तः सर्वसङ्गविवर्जितः

कृतविद्यो जितक्रोधः सत्यधर्मपरायणः

गुरुशुश्रूषणरतः पितृमातृपरायणः

स्वाश्रमस्थः सदाचारो विद्वद्भिश्च सुशिक्षितः

इति. शिश्नोदररतायैव न देयं वेषधारिणे इति कुत्रचित्. अत्र योगचिन्तामणिकाराः यद्यपि

ब्राह्मणक्षत्रियविशां स्त्रीशूद्राणां च पावनम्

शान्तये कर्मणामन्यद्योगान्नास्ति विमुक्तये

इत्यादिपुराणवाक्येषु प्राणिमात्रस्य योगे 'धिकार उपलभ्यते तथापि मोक्षरूपफलवति योगे विरक्तस्यैवाधिकार उचितः. तथा च वायुसंहितायां

दृष्टे तथानुश्रविके विरक्तं विषये मनः

यस्य तस्याधिकारो 'स्मिन्योगे नान्यस्य कस्यचित्

सुरेश्वराचार्याः

इहामुत्रविरक्तस्य संसारं प्रजिहासतः

जिज्ञासोरेव कस्यापि योगे 'स्मिन्नधिकारिता

इत्याहुः. वृद्धैरप्युक्तम्—

नैतद्देयं दुर्विनीताय जातु

ज्ञानं गुप्तं तद्धि सम्यक्फलाय

अस्थाने हि स्थाप्यमानैव वाचां

देवी कोपान्निर्दहेन्नो 'चिराय

athākhilavidyāpekṣayā haṭhavidyāyā atigopyatvam āha haṭhavidyeti. siddhim aṇimādyaiśvaryam icchatā. yad vā siddhiṃ kaivalyasiddhim icchatā vāñchatā yoginā haṭhavidyā haṭhayogavidyā param atyantaṃ gopyā gopanīyā gopanārhāstīti. tatra hetum āha yato guptā haṭhavidyā vīryavatī bhavet apratihataiśvaryajananasamarthā syāt. kaivalyajananasamarthā kaivalyasiddhijananasamarthā vā syāt. prakāśitā prasiddhiṃ gamitā tu nirvīryā. dīrghakālasevitāpi apratihataiśvaryajananāsamarthā kaivalyasiddhijananāsamarthā vā syāt. atha yogādhikārī

jitākṣāya śāntāya saktāya muktau

vihīnāya doṣair asaktāya bhuktau

ahīnāya doṣetarair uktakartre

pradeyo na deyo haṭhaś cetarasmai

yājñavalkyaḥ

vidhyuktakarmasaṃyuktaḥ kāmasaṅkalpavarjitaḥ

yamaiś ca niyamair yuktaḥ sarvasaṅgavivarjitaḥ

kṛtavidyo jitakrodhaḥ satyadharmaparāyaṇaḥ

guruśuśrūṣaṇarataḥ pitṛmātṛparāyaṇaḥ

svāśramasthaḥ sadācāro vidvadbhiś ca suśikṣitaḥ

iti. śiśnodararatāyaiva na deyaṃ veṣadhāriṇe iti kutracit. atra yogacintāmaṇikārāḥ yady api

brāhmaṇakṣatriyaviśāṃ strīśūdrāṇāṃ ca pāvanam

śāntaye karmaṇām anyad yogān nāsti vimuktaye

ityādipurāṇavākyeṣu prāṇimātrasya yoge 'dhikāra upalabhyate tathāpi mokṣarūpaphalavati yoge viraktasyaivādhikāra ucitaḥ. tathā ca vāyusaṃhitāyāṃ

dṛṣṭe tathānuśravike viraktaṃ viṣaye manaḥ

yasya tasyādhikāro 'smin yoge nānyasya kasyacit

sureśvarācāryāḥ

ihāmutraviraktasya saṃsāraṃ prajihāsataḥ

jijñāsor eva kasyāpi yoge 'sminn adhikāritā

ity āhuḥ. vṛddhair apy uktam—

naitad deyaṃ durvinītāya jātu

jñānaṃ guptaṃ tad dhi samyak phalāya

asthāne hi sthāpyamānaiva vācāṃ

devī kopān nirdahen no 'cirāya

HP 1.12

सुराज्ये धार्मिके देशे सुभिक्षे निरुपद्रवे ।

एकान्तमठिकामध्ये स्थातव्यं हठयोगिनाम् ॥*

surājye dhārmike deśe subhikṣe nirupadrave /

ekāntamaṭhikāmadhye sthātavyaṃ haṭhayoginām //*

The Haṭhayogi should live in an isolated hut in a well-ruled, righteous land which has plenty of food and is free from upheaval.
Philological Commentary
The term maṭhikā occurs in narrative literature and yoga texts in the sense of a small hut. For example, in the Kathāsaritsāgara (12.9.14, 29–30), maṭhikā refers to the small hut built in a cremation ground by a young Brahmin who makes as his bed the ashes of the dead girl he had hoped to marry. In several other stories (Kathāsaritsāgara 6.6.132, 10.5.89, 12.25.35), maṭhikā is the term used for the hut of an ascetic. In an elaborate description of the huts (maṭhikā) used for Haṭhayoga, the author of the Haṭhābhyāsapaddhati states that the dimensions of the hut are four ``hastas" high and wide (there are various definitions of the term: 18 inches according to the Larger Petrograd Dictionary and Monier-Williams, 48 inches according to the Smaller Petrograd Dictionary; the NWS lists even more variations, but the stipulation that the hut is the length of a bow found in the Gorakṣaśataka (on which see below) suggests that 18 inches was meant). The hut can be made of various materials, such as red earth, ashes, plaster and so on (Birch and Singleton 2019: 17–18).

In the Jyotsnā and printed editions of the Haṭhapradīpikā, including one by Digambara and Kokaje (1970: 6), this verse has the additional line, dhanuḥ\-pramāṇa\-paryantaṃ śilāgnijalavarjite. This line derives from the Gorakṣaśataka (32cd), which has paryante instead of paryantaṃ. It stipulates that the hut should be built in a place measuring up to a bow length and free from rocks, fire and water. None of the early manuscripts has this line, which suggests that it was added at a later time. Nonetheless, it appears in over a dozen manuscripts that were consulted for this edition. These manuscripts are not close to an early hyp\-archetype of the text.

Readings

surājye cett. ] svarājye δ2, surāṣṭre π1
nirupadrave cett. ] kṣemabhadrade ζ1
ekānta α1 α3 γ1 δ1 δ2 ζ1 ζ3 π1 π2 ] ekānte α2 ε1 η1 η2 πω χ
yoginām α1 α3 ε1 ] yoginā γ1 δ1 δ2 ζ1 ζ3 η1 η2 π1π2πω χ, yogibhiḥ α2
Testimonia
Haṭharatnāvalī 1.66, Yogacintāmaṇi f. 54r (\attr HP) surājye YCM ] surāṣṭe HRĀ

ekānta HRĀ ] ekānte YCM
Jyotsna Commentary
अथ हठाभ्यासयोग्यं देशमाह सार्धेन सुराज्य इति. राज्ञः कर्म भावो वा राज्यं तच्छोभनं यस्मिन्स सुराज्यस्तस्मिन्सुराज्ये. यथा राजा तथा प्रजाः इति महदुक्तेः. राज्ञः शोभनत्वात् प्रजानामपि शोभनत्वं सूचितम्. धार्मिके धर्मवति अनेन हठाभ्यासिनो 'नुकूलाहारादिलाभः सूचितः. सुभिक्ष इत्यनेनानायासेन तल्लाभः सूचितः. निरुपद्रवे चौरव्याघ्राद्युपद्रवरहिते. एतेन देशस्य दीर्घकालवासयोग्यता सूचिता. धनुषः प्रमाणं धनुःप्रमाणं चतुरहस्तमात्रं तत्पर्यन्तम्. शिलाग्निजलवर्जिते शिला प्रस्तरः अग्निर्वह्निः जलं तोयं तैर्वर्जिते रहिते. यत्रासनं ततश्चतुरहस्तमात्रे शिलाग्निजलानि न स्युरित्यर्थः. तेन शीतोष्णादिविकाराभावः सूचितः. एकान्ते विजने. अनेन जनसमागमाभावात्कलहवार्ताद्यभावः सूचितः. जनसंमर्दे तु कलहादिकं स्यादेव. तदुक्तं भागवते

वासे बहूनां कलहो भवेद्वार्ता द्वयोरपि

इति. तादृशे मठिकामध्ये. अल्पो मठो मठिका अल्पीयसि कन्. तस्याः मध्ये हठयोगिना हठाभ्यासी योगी हठयोगी तेन. शाकपार्थिवादिवत्समासः. स्थातव्यं स्थातुं योग्यम्. मठिकामध्ये इत्यनेन शीतातपादिजनितक्लेशाभावः सूचितः. अत्र युक्ताहारविहारस्य हठयोगस्य सिद्धये इत्यर्धं केनचित्क्षिप्तत्वान्न व्याख्यातम्. मूलश्लोकानामेवात्र व्याख्यानम्. एवमग्रे 'पि ये मया न व्याख्याता श्लोका हठप्रदीपिकायामुपलभ्येरन्ते सर्वे क्षिप्ता इति बोद्धव्यम्.
atha haṭhābhyāsayogyaṃ deśam āha sārdhena surājya iti. rājñaḥ karma bhāvo vā rājyaṃ tac chobhanaṃ yasmin sa surājyas tasmin surājye. yathā rājā tathā prajāḥ iti mahadukteḥ. rājñaḥ śobhanatvāt prajānām api śobhanatvaṃ sūcitam. dhārmike dharmavati anena haṭhābhyāsino 'nukūlāhārādilābhaḥ sūcitaḥ. subhikṣa ity anenānāyāsena tallābhaḥ sūcitaḥ. nirupadrave cauravyāghrādyupadravarahite. etena deśasya dīrghakālavāsayogyatā sūcitā. dhanuṣaḥ pramāṇaṃ dhanuḥpramāṇaṃ caturhastamātraṃ tatparyantam. śilāgnijalavarjite śilā prastaraḥ agnir vahniḥ jalaṃ toyaṃ tair varjite rahite. yatrāsanaṃ tataś caturhastamātre śilāgnijalāni na syur ity arthaḥ. tena śītoṣṇādivikārābhāvaḥ sūcitaḥ. ekānte vijane. anena janasamāgamābhāvāt kalahavārtādyabhāvaḥ sūcitaḥ. janasaṃmarde tu kalahādikaṃ syād eva. tad uktaṃ bhāgavate

vāse bahūnāṃ kalaho bhaved vārtā dvayor api

iti. tādṛśe maṭhikāmadhye. alpo maṭho maṭhikā alpīyasi kan. tasyāḥ madhye haṭhayoginā haṭhābhyāsī yogī haṭhayogī tena. śākapārthivādivat samāsaḥ. sthātavyaṃ sthātuṃ yogyam. maṭhikāmadhye ity anena śītātapādijanitakleśābhāvaḥ sūcitaḥ. atra yuktāhāravihārasya haṭhayogasya siddhaye ity ardhaṃ kenacit kṣiptatvān na vyākhyātam. mūlaślokānām evātra vyākhyānam. evam agre 'pi ye mayā na vyākhyātā ślokā haṭhapradīpikāyām upalabhyeran te sarve kṣiptā iti boddhavyam.
HP 1.13

अल्पद्वारमरन्ध्रगर्तपिटकं नात्युच्चनीचायतं

सम्यग्गोमयसान्द्रलिप्तममलं निःशेषबाधोज्झितम् ।

बाह्ये मण्डपवेदिकूपरुचिरं प्राकारसंवेष्टितं

प्रोक्तं योगमठस्य लक्षणमिदं सिद्धैर्हठाभ्यासिभिः ॥

alpadvāram arandhragartapiṭakaṃ nātyuccanīcāyataṃ

samyaggomayasāndraliptam amalaṃ niḥśeṣabādhojjhitam /

bāhye maṇḍapavedikūparuciraṃ prākārasaṃveṣṭitaṃ

proktaṃ yogamaṭhasya lakṣaṇam idaṃ siddhair haṭhābhyāsibhiḥ //

Having a small door and no cracks, holes or bumps, neither too high nor too low in size, thickly smeared with cow dung in the proper way, clean, free from all annoyances, pleasing on the outside with a verandah, altar and well, surrounded by a wall: these are the characteristics of the yoga hut as taught by the adept practitioners of Haṭha.
Philological Commentary
The syntax of this verse is problematic. One would expect the features of the hut, which are listed in the first three quarters of the verse, to be in the nominative case. Then, the words idaṃ lakṣaṇaṃ in the fourth quarter would refer back to them. However, the compounds in the first three verse-quarters appear to qualify lakṣaṇa as though they were adjectives, and this seems to have been the way the verse was composed.

The manuscripts preserve many different readings at the end of the compound beginning with arandhragarta. We have adopted piṭaka, which usually means ``a basket'' but can also mean ``a boil or blister," because it is well attested and might here refer to bumps on the floors or walls that would make them uneven. Another possibility is piṭharaṃ, which can have the sense of potsherds and would here mean that the hut should be free of rubbish on the floor. One would expect a word for a defect in a hut that is similar to, but not the same as, cracks (randhra) and holes (garta). For this reason, the reading vivaraṃ looks like a patch, as its meaning does not add anything to randhragarta. The reading viṭapaṃ (`the young branch of a tree or creeper') attested in some manuscripts of the Haṭhapradīpikā is difficult to construe in this context unless it was intended to refer to creepers or branches that might invade or encroach upon the hut.

Manuscripts of several groups, namely ε, η, and π, have bādhojjitaṃ, whereas γ, δand the Yogacintāmaṇi have the more easily understood reading of jantūjjhitaṃ (‘free from creatures’). The αgroup is split on this, with α3(bodhojhitaṃ) closer to bādhojjhitaṃ and α1(jyaṃtyūpsitaṃ) and α2(jaṃtūṣṇitaṃ) closer to jantūjjhitaṃ. We have adopted the more unusual reading of bādhojjhitaṃ with the support of a similar description of a hut in Suśrutasaṃhitā 6.17.67 (gṛhe nirābādhe).
Metre: Śārdūlavikrīḍita

Readings

alpadvāram arandhra cett. ] ākalpadvā<<ra>>raṃdhra γ1, alpadvāram aruṃ<<dha>> ζ1
piṭakaṃ α1 ζ1 ζ3 π1 ] piṭanaṃ α3, paṭikaṃ π2, piṭhikaṃ γ1, piṭharaṃ δ1 δ2ac, piṭhiraṃ δ2pc, viṭakaṃ α2 ε1, viṭapaṃ η2 πω, vivaraṃ χ, sahitaṃ η1
nīcā cett. ] nītā α1pc, naṃcā γ1, noccā πω
°yataṃ cett. ] yitaṃ δ2 η2, yutaṃ η1 π1, vṛtaṃ ζ3
sāndra cett. ] sārdra η2 πω, sāpra α1, lipta ζ1
liptam amalaṃ α3 γ1 δ1 δ2 η2 π2 χ ] liptavimalaṃ α1 α2 ε1 ζ3 π1 πω, liptamavilaṃ η1, sāndravimalaṃ ζ1
niḥśeṣa cett. ] nirdoṣa α1 η2
bādhojjhitam ε1 ζ1 η1 η2 πω ] bodhojhitaṃ α3, bādhārjjitaṃ π1, vātojjhitaṃ π2, jantūjjhitam γ1 δ1 δ2 ζ3 χ, jyaṃtyūpsitaṃ α1, jaṃtūṣṇitaṃ α2
vedikūpa cett. ] vedakopa ε1 π1, kūpavedi ζ3
ruciraṃ α1 α2 γ1 ζ3 π1π2πω χ ] racitaṃ δ1 δ2 ζ1 η1 η2, ricitaṃ ε1
Sources
Cf. Dattātreyayogaśāstra 54cd–57

suśobhanaṃ maṭhaṃ kuryāt sūkṣmadvāraṃ tu nirvraṇaṃ//

suṣṭhu liptaṃ gomayena sudhayā vā prayatnataḥ/

matkuṇair maśakair bhūtair varjitaṃ ca prayatnataḥ//

dine dine susammṛṣṭaṃ sammārjanyā hy atandritaḥ/

vāsitaṃ ca sugandhena dhūpitaṃ guggulādibhiḥ//

malamūtrādibhir vargair aṣṭādaśabhir eva ca/

varjitaṃ dvārasampannaṃ vastrāvaraṇam eva vā//

Testimonia
Haṭharatnāvalī 1.67, Yogacintāmaṇi 54r (\attr HP) piṭakaṃ HRĀv.l. ] piṭharaṃ HRĀ, ghaṭitaṃ YCM

mamalaṃ ] mavilaṃ YCMv.l., vimalaṃ HRĀ YCM

nātyuccanīcāyataṃ HRĀ ] nāpy uccanīcāyitam YCM

bādhojjhitam HRĀ ] jantūjjhitam YCM

vedikūparuciraṃ HRĀ ] kūpavediracitaṃ YCM
Jyotsna Commentary
अथ मठलक्षणमाह अल्पद्वारमिति. अल्पं द्वारमिति यस्मिन्तत्तादृशम्. रन्ध्रो गवाक्षादिः गर्तो निम्नप्रदेशः विवरो मूषकाहिबिलं ते न सन्ति यस्मिन्तत्तादृशम्. अत्युच्चं च तन्नीचं चात्युच्चनीचं तच्च तद् आयतं चात्युच्चनीचायतं विशेषणं विशेष्येण बहुलमित्यत्र बहुलग्रहणाद्विशेषणानां कर्मधारयः. ननूच्चनीचायतशब्दानां भिन्नार्थकानां कथं कर्मधारयः. तत्पुरुषः समानाधिकरणः कर्मधारयः इति तल्लक्षणादिति चेन्न. मठे तेषां सामानाधिकरण्यासम्भवात्. न चात्युच्चनीचायतं नात्युच्चनीचायतं. नशब्देन समासान्नलोपाभावः. नेति पृथक्पदं वा. न अत्युच्चे आरोहणे श्रमः स्यादतिनीचे 'वरोहणे श्रमो भवेत्. अत्यायते दूरं दृष्टिर्गच्छेत् तन्निराकरणार्थमुक्तं नात्युच्चनीचायतनमिति. सम्यक्समीचीनतया गोमयेन गोपुरीषेण सान्द्रं यथा भवति तथा लिप्तम्. अमलं निर्मलम्. निःशेसा निखिला ये जन्तवो मशकमत्कुणाद्यास्तैरुज्झितम्त्यक्तं रहितम्. बाह्ये मठाद्बहिःप्रदेशे. मण्डपः शालाविशेषः वेदिः परिष्कृता भूमिः कूपो जलाशयविशेषः. तै रुचिरं रमणीयम्. प्राकारेण वरणेन सम्यग्वेष्टितं परितो भित्तियुक्तमित्यर्थः. हठाभ्यासिभिः हठयोगाभ्यसनशीलैः सिद्धैः. इदं पूर्वोक्तमल्पद्वारादिकं योगमठस्य लक्षणं स्वरूपं प्रोक्तं कथितम्. नन्दिकेश्वरपुराणे त्वेवं मठलक्षणमुक्तम्

मन्दिरं रम्यविन्यासं मनोज्ञं गन्धवासितम्

धूपामोदादिसुरभि कुसुमोत्करमण्डितम्

मुनितीर्थनदीवृक्षपद्मिनीशैलशोभितम्

चित्रकर्मनिबद्धं च चित्रभेदविचित्रितम्

कुर्याद्योगगृहं धीमान्सुरम्यं शुभवर्त्मना

दृष्ट्वा चित्रगतांश्छान्तान्मुनीन्याति मनः शमम्

सिद्धान्दृष्ट्वा चित्रगतान्मतिरभ्युद्यमे भवेत्

मध्ये योगगृहस्याथ लिखेत्संसारमण्डलम्

श्मशानं च महाघोरं नरकांश्च लिखेत्क्वचित्

तान्दृष्ट्वा भीषणाकारान्संसारे सारवर्जिते

अनवसादो भवति योगी सिद्ध्यभिलाषुकः

पश्यंश्च व्याधितान्जन्तून्नतान्मत्तांश्चलद्व्रणात्

atha maṭhalakṣaṇam āha alpadvāram iti. alpaṃ dvāram iti yasmin tat tādṛśam. randhro gavākṣādiḥ garto nimnapradeśaḥ vivaro mūṣakāhibilaṃ te na santi yasmin tat tādṛśam. atyuccaṃ ca tan nīcaṃ cātyuccanīcaṃ tac ca tad āyataṃ cātyuccanīcāyataṃ viśeṣaṇaṃ viśeṣyeṇa bahulam ity atra bahulagrahaṇād viśeṣaṇānāṃ karmadhārayaḥ. nanūccanīcāyataśabdānāṃ bhinnārthakānāṃ kathaṃ karmadhārayaḥ. tatpuruṣaḥ samānādhikaraṇaḥ karmadhārayaḥ iti tallakṣaṇād iti cen na. maṭhe teṣāṃ sāmānādhikaraṇyāsambhavāt. na cātyuccanīcāyataṃ nātyuccanīcāyataṃ. naśabdena samāsān nalopābhāvaḥ. neti pṛthakpadaṃ vā. na atyucce ārohaṇe śramaḥ syād atinīce 'varohaṇe śramo bhavet. atyāyate dūraṃ dṛṣṭir gacchet tannirākaraṇārtham uktaṃ nātyuccanīcāyatanam iti. samyak samīcīnatayā gomayena gopurīṣeṇa sāndraṃ yathā bhavati tathā liptam. amalaṃ nirmalam. niḥśesā nikhilā ye jantavo maśakamatkuṇādyās tair ujjhitam tyaktaṃ rahitam. bāhye maṭhād bahiḥpradeśe. maṇḍapaḥ śālāviśeṣaḥ vediḥ pariṣkṛtā bhūmiḥ kūpo jalāśayaviśeṣaḥ. tai ruciraṃ ramaṇīyam. prākāreṇa varaṇena samyag veṣṭitaṃ parito bhittiyuktam ity arthaḥ. haṭhābhyāsibhiḥ haṭhayogābhyasanaśīlaiḥ siddhaiḥ. idaṃ pūrvoktam alpadvārādikaṃ yogamaṭhasya lakṣaṇaṃ svarūpaṃ proktaṃ kathitam. nandikeśvarapurāṇe tv evaṃ maṭhalakṣaṇam uktam

mandiraṃ ramyavinyāsaṃ manojñaṃ gandhavāsitam

dhūpāmodādisurabhi kusumotkaramaṇḍitam

munitīrthanadīvṛkṣapadminīśailaśobhitam

citrakarmanibaddhaṃ ca citrabhedavicitritam

kuryād yogagṛhaṃ dhīmān suramyaṃ śubhavartmanā

dṛṣṭvā citragatāṃś chāntān munīn yāti manaḥ śamam

siddhān dṛṣṭvā citragatān matir abhyudyame bhavet

madhye yogagṛhasyātha likhet saṃsāramaṇḍalam

śmaśānaṃ ca mahāghoraṃ narakāṃś ca likhet kvacit

tān dṛṣṭvā bhīṣaṇākārān saṃsāre sāravarjite

anavasādo bhavati yogī siddhyabhilāṣukaḥ

paśyaṃś ca vyādhitān jantūn natān mattāṃś caladvraṇāt

HP 1.14

एवंविधे मठे स्थित्वा सर्वचिन्ताविवर्जितः ।

गुरूपदिष्टमार्गेण योगमेव सदाभ्यसेत् ॥

evaṃvidhe maṭhe sthitvā sarvacintāvivarjitaḥ /

gurūpadiṣṭamārgeṇa yogam eva sadābhyaset //

Staying in such a hut, free from all worry, [the yogi] should regularly practise yoga in exactly the way taught by his guru.

Readings

vivarjitaḥ cett. ] vivarjite ζ1 π1
gurūpadiṣṭa cett. ] gurūpadeṣṭa ε1, gurūpadeśa π2
yogam eva cett. ] yogam evaṃ α2 ζ1 η1 η2, yogamārgaṃ πω
sadābhyaset α1ac α3 δ1 δ2 ζ3 π1 π2 χ ] samabhyaset α1pc α2 γ1 ε1 ζ1 η1 η2 πω
Sources
Cf. Amanaska 2.15

evaṃvidhaṃ guruṃ labdhvā sarvacintāvivarjitaḥ/

sthitvā manohare deśe yogam eva samabhyaset//

Testimonia
Haṭharatnāvalī 1.68, Yogacintāmaṇi f. 54r (\attr HP)
Jyotsna Commentary
मठलक्षणमुक्त्वा मठे यत्कर्तव्यं तदाह एवंविध इति. एवं पूर्वोक्ता विधा प्रकारो यस्य स तथा पूर्वोक्तलक्षण इत्यर्थः. तस्मिन्स्थित्वा स्थितिं कृत्वा सर्वा याश्चिन्तास्ताभिर्विशेषेण वर्जितो रहितो 'शेषचिन्तारहितः. गुरुणोपदिष्टो यो मार्गः हठाभ्यासप्रकाररूपस्तेन सदा नित्यं योगमेवाभ्यसेत्. एवशब्देनाभ्यासान्तरस्य योगे विघ्नकरत्वं सूचितम्. गुरूपदिष्टमार्गेणेत्यनेन गुरूपदेशं विना योगो न सिध्यतीति सूचितम्. तदुक्तं योगबीजे

मरुज्जयो यस्य सिद्धस्तं सेवेत गुरुं सदा

गुरुवक्त्रप्रसादेन कुर्यात्प्राणजयं बुधः

राजयोगे

वेदान्ततर्कोक्तिभिरागमैश्च

नानाविधैः शास्त्रकदम्बकैश्च

ध्यानादिभिः सत्करणैर्न गम्यश्

चिन्तामणिर्ह्येकगुरुं विहाय

स्कन्दपुराणे

आचार्याद्योगसर्वस्वमवाप्य स्थिरधीः स्वयम्

यथोक्तं लभते तेन प्राप्नोत्यपि च निर्वृतिम्

सुरेश्वराचार्यः

गुरुप्रसादाल्लभते योगमष्टाङ्गसंयुतम्

शिवप्रसादाल्लभते योगसिद्धिं च शाश्वतीम्

श्रुतिश्च

यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः

इति. आचार्यवान्पुरुषो वेद इति च.
maṭhalakṣaṇam uktvā maṭhe yat kartavyaṃ tad āha evaṃvidha iti. evaṃ pūrvoktā vidhā prakāro yasya sa tathā pūrvoktalakṣaṇa ity arthaḥ. tasmin sthitvā sthitiṃ kṛtvā sarvā yāś cintās tābhir viśeṣeṇa varjito rahito 'śeṣacintārahitaḥ. guruṇopadiṣṭo yo mārgaḥ haṭhābhyāsaprakārarūpas tena sadā nityaṃ yogam evābhyaset. evaśabdenābhyāsāntarasya yoge vighnakaratvaṃ sūcitam. gurūpadiṣṭamārgeṇety anena gurūpadeśaṃ vinā yogo na sidhyatīti sūcitam. tad uktaṃ yogabīje

marujjayo yasya siddhas taṃ seveta guruṃ sadā

guruvaktraprasādena kuryāt prāṇajayaṃ budhaḥ

rājayoge

vedāntatarkoktibhir āgamaiś ca

nānāvidhaiḥ śāstrakadambakaiś ca

dhyānādibhiḥ satkaraṇair na gamyaś

cintāmaṇir hy ekaguruṃ vihāya

skandapurāṇe

ācāryād yogasarvasvam avāpya sthiradhīḥ svayam

yathoktaṃ labhate tena prāpnoty api ca nirvṛtim

sureśvarācāryaḥ

guruprasādāl labhate yogam aṣṭāṅgasaṃyutam

śivaprasādāl labhate yogasiddhiṃ ca śāśvatīm

śrutiś ca

yasya deve parā bhaktir yathā deve tathā gurau

tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ

iti. ācāryavān puruṣo veda iti ca.
HP 1.15

अत्याहारः प्रयासश्च प्रजल्पो'नियमग्रहः ।

जनसङ्गश्च लौल्यं च षड्भिर्योगो विनश्यति ॥

atyāhāraḥ prayāsaś ca prajalpo'niyamagrahaḥ /

janasaṅgaś ca laulyaṃ ca ṣaḍbhir yogo vinaśyati //

Overeating, exertion, idle chatter, not sticking to observances, socialising and sensuality: through [these] six, yoga is lost.
Philological Commentary
Since many scribes do not use an avagraha, we cannot be sure whether to understand niyamagrahaḥ in pāda b as having a negative prefix. Although yama and niyama are not included in the Haṭhapradīpikā as auxiliaries of Haṭhayoga, verse 2.14 implies that some niyamas are necessary at least in the early stages of establishing a practice. Furthermore, verse 3.78 suggests that a yogi who does not practice niyama might obtain success in yoga through the practice of vajrolī. Thirty of the manuscripts consulted for this critical edition contain additional verses on ten yama and ten niyama, which are usually inserted after 1.16 and derive from either the Śāradātilakatantra (25.7–8) or the Vasiṣṭhasaṃhitā (1.38, 1.53).

Readings

atyāhāraḥ γ1 δ2 ε1 η1 η2 π2 χ ] atyāhāra α2 ζ3 π1, alpāhāro α1, alpāhāra δ1, ātmāhāraḥ πω, natyāhāsaḥ ζ1, a[t]. + + α3
prayāsaś ca cett. ] prayāsaś cā δ1, prayāsasya α2, pravāsaś ca α1 γ1, illeg. α3
'niyama cett. ] niyama χ, 'niyamā ζ3, nama ζ1
janasaṅgaś ca cett. ] janasaṃgaṃ ca π2, janasaṃkara ζ1
yogo vinaśyati cett. ] yogā vinaśyati γ1, yogaḥ praṇaśyati η1, yogaś ca naśyati η2
Testimonia
Haṭharatnāvalī 1.77, Yogacintāmaṇi f. 48v (\attr HP), Yuktabhavadeva 4.25 (\attr Śivayoga) 'niyamagrahaḥ HRĀ YCM ] niyamāgrahaḥ HRĀv.l.YBhD

janasaṅgaś ca YCM YBhD ] janasaṅgaṃ ca HRĀ

yogo vinaśyati YBhD HRĀ ] yogaḥ praṇaśyati YCM

 Cf. Jyotsnā 1.15

śītodakena prātaḥsnānanaktabhojanaphalāhārādirūpaniyamasya grahaṇaṃ niyamagrahaḥ/

Yogaprakāśikā 1.48

niyamāgrahaḥ vakṣyamāṇaniyamāparipālanaṃ

Jyotsna Commentary
अथ योगाभ्यासप्रतिबन्धकानाह अत्याहार इति. अतिशयित आहारो 'त्याहारः क्षुधापेक्षयाधिकभोजनम्. प्रयासः श्रमजननानुकूलो व्यापारः. प्रकृष्टो जल्पः प्रजल्पो बहुभाषणम्. शीतोदकेन प्रातःस्नाननक्तभोजनफलाहारादिरूपनियमस्य ग्रहणं नियमग्रहः. जनानां सङ्गो जनसङ्गः कामादिजनकत्वात्. लोलस्य भावः लौल्यं चाञ्चल्यम्. षड्भिरत्याहारादिभिः अभ्यासप्रतिबन्धाद्योगो विनश्यति विशेषेण नश्यति.
atha yogābhyāsapratibandhakān āha atyāhāra iti. atiśayita āhāro 'tyāhāraḥ kṣudhāpekṣayādhikabhojanam. prayāsaḥ śramajananānukūlo vyāpāraḥ. prakṛṣṭo jalpaḥ prajalpo bahubhāṣaṇam. śītodakena prātaḥsnānanaktabhojanaphalāhārādirūpaniyamasya grahaṇaṃ niyamagrahaḥ. janānāṃ saṅgo janasaṅgaḥ kāmādijanakatvāt. lolasya bhāvaḥ laulyaṃ cāñcalyam. ṣaḍbhir atyāhārādibhiḥ abhyāsapratibandhād yogo vinaśyati viśeṣeṇa naśyati.
HP 1.16

उत्साहात्साहसाद्धैर्यात्संतोषात्तत्त्वदर्शनात् ।

जनसङ्गपरित्यागात्षड्भिर्योगः प्रसिध्यति ॥

utsāhāt sāhasād dhairyāt saṃtoṣāt tattvadarśanāt /

janasaṅgaparityāgātṣaḍbhir yogaḥ prasidhyati //

Zeal, courage, resolve, contentment, realisation of the truth, and avoiding contact with people: through [these] six, yoga is successful.
Philological Commentary
αand several other groups of manuscripts have tattvajñānārthadarśanāt (as found in Bhagavadgītā 13.11), tattvajñānāc ca darśanāt or something very similar in the second pāda of the verse, but darśanāt (α1) by itself is problematic: a vision of what? The early sources of this verse, in particular the Śivadharmottara, indicate that the second verse quarter read as santoṣāt tattvadarśanāt, which makes much better sense of the word darśanāt so we have adopted that reading.

It should also be noted that the word tattva could have a more specific meaning in the Haṭhapradīpikā (4.32–33) as Svātmā\-rāma states that it is a synonym of samādhi. In other yoga texts, it can sometimes refer to the practices of yoga (e.g. tritattva in Amṛtasiddhi 13.12, 14.2--3) or, more generally, to the highest reality or truth (e.g. Amanaska 1.2, 1.20–21, 2.17 etc.).

Readings

utsāhāt/n cett. ] utsāha α2 πω, utsāho α3
sāhasād γ1 δ1 δ2 χ ] niścayād α1 ε1 ζ1 ζ3 η1 η2 π1 πω, niścayā α2, niścalo α3, niyamād π2
dhairyāt γ1 δ1 δ2 ε1 ζ1 ζ3 π1 π2 χ ] dhairyā α1 α2 πω, dhairyaṃ α3, vairyāt η1 η2
saṃtoṣāt tattvadarśanāt ε1 ] tattvajñānāc ca darśanāt α1 ζ1 ζ3 η1 η2 π1 πω, tattvajñānārthadarśanāt α2, tattvajñānārthadarśanaṃ α3, tattvajñānāc ca niścayāt γ1 χ, tattvajñānād viniścayāt δ1 δ2, tattvajñānaviniścayāt π2
jana cett. ] nija γ1
parityāgāt cett. ] parityāgāḥ α3
yogaḥ prasidhyati cett. ] yogo prasidhyati α2 δ1, yogas tu sidhyati η1 η2
Sources
Dharmaputrikā 38cd–39ab, Śivadharmottara 10 (W 122r), Jñānārṇava 20.1, Yogabindu 411 (by Haribhadra) utsāhāt ] utsāhān JA YB ŚDhU, utsāho DhP

sāhasād ] niścayo DhP, niścayād JA YB ŚDhU

dhairyāt JA YB ŚDhU ] dhairyaṃ DhP

saṃtoṣāt JA YB ŚDhU ] santoṣas DhP

darśanāt YB ŚDhU ] darśanam DhP, niścayāt JA

janasaṅgaparityāgāt ] muner janapadatyāgād JA YB ŚDhU, kratūnāṃ copasaṃhāraḥ DhP

ṣaḍbhir yogaḥ prasidhyati JA YB ŚDhU ] ṣaṭsādhanam iti smṛtam DhP
Testimonia
Yogacintāmaṇi f. 49r (\attr HP) saṃtoṣāt tattvadarśanāt ] tatvajñānād viniścayāt YCM Cf. Haṭharatnāvalī 1.78:

utsāhān niścayād dhairyāt tattvajñānārthadarśanāt/

bindusthairyān mitāhārāj janasaṅgavivarjanāt//

nidrātyāgāj jitaśvāsāt pīṭhasthairyād anālasāt/

gurvācāryaprasādāc ca ebhir yogas tu sidhyati//

a niścayād ] niścalād- P,T

Jyotsna Commentary
अथ योगसिद्धिकरानाह उत्साहादिति. विषयप्रवणम्चित्तं निरोत्स्याम्येवेत्युद्यममुत्साहः. साध्यत्वासाध्यत्वे अपरिभाव्य सहसा प्रवृत्तिः साहसम्. यावज्जीवनं सेत्स्यत्येवेत्यखेदो धैर्यम्. विषया मृगतृष्णाजलवदसन्तः ब्रह्मैव सत्यमिति वास्तविकं ज्ञानं तत्त्वज्ञानं योगाङ्गानां वास्तविकं ज्ञानं वा. शास्त्रगुरुवाक्येषु विश्वासो निश्चयः श्रद्धेति यावत्. जनानां योगाभ्यासप्रतिकूलानां यः सङ्गस्तस्य परित्यागात्. षड्भिर् एभिर्योगः प्रकर्षेणाविलम्बेन सिद्ध्यतीत्यर्थः.
atha yogasiddhikarān āha utsāhād iti. viṣayapravaṇam cittaṃ nirotsyāmy evety udyamam utsāhaḥ. sādhyatvāsādhyatve aparibhāvya sahasā pravṛttiḥ sāhasam. yāvajjīvanaṃ setsyaty evety akhedo dhairyam. viṣayā mṛgatṛṣṇājalavad asantaḥ brahmaiva satyam iti vāstavikaṃ jñānaṃ tattvajñānaṃ yogāṅgānāṃ vāstavikaṃ jñānaṃ vā. śāstraguruvākyeṣu viśvāso niścayaḥ śraddheti yāvat. janānāṃ yogābhyāsapratikūlānāṃ yaḥ saṅgas tasya parityāgāt. ṣaḍbhir ebhir yogaḥ prakarṣeṇāvilambena siddhyatīty arthaḥ.
HP 1.16*1–16*2

अहिंसा सत्यमस्तेयं ब्रह्मचर्यं क्षमा धृतिः ।

दयार्जवं मिताहारः शौचं चैव यमा दश ॥ (ω)

ahiṃsā satyam asteyaṃ brahmacaryaṃ kṣamā dhṛtiḥ /

dayārjavaṃ mitāhāraḥ śaucaṃ caiva yamā daśa // (ω)

तपः संतोषमास्तिक्यं दानमीश्वरपूजनम् ।

सिद्धान्तश्रवणं चैव ह्रीर्मतिश्च जपो हुतम् ॥ (ω)

tapaḥ saṃtoṣam āstikyaṃ dānam īśvarapūjanam /

siddhāntaśravaṇaṃ caiva hrīr matiś ca japo hutam // (ω)

The ten observances are non-violence, truthfulness, not stealing, celibacy, patience, resolve, compassion, sincerity, moderate eating, and cleanliness. [The ten rules are] asceticism, contentment, piety, charity, worship of God, listening to doctrinal teachings, compunction, contemplation, mantra recitation, and making offerings into a fire .
Philological Commentary

Readings 1.16*1

included in ω
dayārjavaṃ (em.) ] dayārjava ηω πω, devārcanaṃ δω

Readings 1.16*2

included in ω
siddhānta δω ηω ] siddhāntaṃ πω
hrīr matiś ca δωpc ] hrī matiś ca δωac πω, hrī matī ca ηω
Testimonia
Jyotsna Commentary
HP 1.17

हठस्य प्रथमाङ्गत्वाद्आसनं पूर्वमुच्यते ।

तत्कुर्यादासनं स्थैर्यमारोग्यं चाङ्गपाटवम् ॥

haṭhasya prathamāṅgatvādāsanaṃ pūrvam ucyate /

tat kuryād āsanaṃ sthairyam ārogyaṃ cāṅgapāṭavam //

Because it is the first auxiliary of Haṭha, āsana is taught first. This type of āsana brings about steadiness, good health and physical fitness.
Philological Commentary
The reading aṅgapāṭavam is attested among many of the early manuscripts, including the αgroup. Although this compound rarely appears in other yoga texts, a similar term, śarīrapāṭava, occurs in the Śivasaṃhitā (2.35) as one of the benefits bestowed by digestive fire (vaiśvānarāgni), which indicates that the word pāṭava was used in relation to the body and the benefits of yoga. The compound aṅgapāṭava seems to imply the optimal functioning of the body. The variant reading, aṅgalāghava (‘lightness of the limbs’ or ‘dexterity’) is more common in yoga texts and similar formulations occur even in works known to Svātmārāma, such as the Dattātreyayogaśāstra (śarīralaghutā) and the Amanaska ([...] laghutvaṃ ca śarīrasyopajāyate). It appears that the less common term aṅgapāṭavam was changed to the more widely used notion of aṅgalāghava, perhaps early in the transmission, as the latter is attested by manuscripts in several early groups (i.e. γ, δ, and π).

Readings

transposed with the next verse δ1 δ2 ζ3
ante haṭhasya add. ] athāsanāni ζ1, <<atha>> āsanāni ζ3
tat kuryād cett. incl. α3 ] ta kuryād α2, na kuryād α1, kuryāt tad η2 χ
āsanaṃ sthairyam α2 α3 γ1 δ2 ε1 η1 π1 χ ] āsanasthairyam α1 δ1 ζ1 π2 πω, āsane sthairyaṃ ζ3, āsanaṃ tasmād η2
pāṭavam α1 α3 ε1 ζ1 η1 η2 π1 πω ] pāṭave α2, lāghavaṃ γ1 δ1 δ2 ζ3 π2 χ
Testimonia
Haṭharatnāvalī 3.5, Yogacintāmaṇi f. 84r (\attr HP) pūrvam ucyate YCM ] darśyate mayā HRĀ

āsanaṃ HRĀ ] āsana YCM

pāṭavam HRĀ ] lāghavaṃ YCM
Jyotsna Commentary
आदावासनकथने सङ्गतिं सामान्यतस्तत्फलं चाह हठस्येति. हठस्य

आसनं कुम्भकं चित्रं मुद्राख्यं करणं तथा

अथ नादानुसन्धानम्

इति वक्ष्यमाणानि चत्वार्यङ्गानि. प्रत्याहारादिसमाध्यन्तानां नादानुसन्धाने 'न्तर्भावः. तन्मध्ये आसनस्य प्रथमाङ्गत्वात्पूर्वमासनमुच्यते इति सम्बन्धः. तदासनं स्थैर्यं देहस्य मनसश्च चाञ्चल्यरूपरजोधर्मनाशकत्वेन स्थिरतां कुर्यात्. आसनेन रजो हन्ति इति वाक्यात्. आरोग्यं चित्तविक्षेपकरोगाभावः. रोगस्य चित्तविक्षेपकत्वमुक्तं पातञ्जलसूत्रे व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्ते 'न्तरायाः इति. अङ्गानां लाघवं लघुत्वम्. गौरवरूपतमोधर्मनाशकत्वमप्येतेनोक्तम्. चकारात्क्षुद्वृद्ध्यादिकमपि बोध्यम्.
ādāv āsanakathane saṅgatiṃ sāmānyatas tatphalaṃ cāha haṭhasyeti. haṭhasya

āsanaṃ kumbhakaṃ citraṃ mudrākhyaṃ karaṇaṃ tathā

atha nādānusandhānam

iti vakṣyamāṇāni catvāry aṅgāni. pratyāhārādisamādhyantānāṃ nādānusandhāne 'ntarbhāvaḥ. tanmadhye āsanasya prathamāṅgatvāt pūrvam āsanam ucyate iti sambandhaḥ. tad āsanaṃ sthairyaṃ dehasya manasaś ca cāñcalyarūparajodharmanāśakatvena sthiratāṃ kuryāt. āsanena rajo hanti iti vākyāt. ārogyaṃ cittavikṣepakarogābhāvaḥ. rogasya cittavikṣepakatvam uktaṃ pātañjalasūtre vyādhistyānasaṃśayapramādālasyāviratibhrāntidarśanālabdhabhūmikatvānavasthitatvāni cittavikṣepās te 'ntarāyāḥ iti. aṅgānāṃ lāghavaṃ laghutvam. gauravarūpatamodharmanāśakatvam apy etenoktam. cakārāt kṣudvṛddhyādikam api bodhyam.
HP 1.18

वसिष्ठाद्यैश्च मुनिभिर्मत्स्येन्द्राद्यैश्च योगिभिः ।

अङ्गीकृतान्यासनानि कथ्यन्ते कानिचिन्मया ॥*

vasiṣṭhādyaiś ca munibhir matsyendrādyaiś ca yogibhiḥ /

aṅgīkṛtāny āsanāni kathyante kānicin mayā //*

I shall now teach some of the postures which have been accepted by sages such as Vasiṣṭha and yogis such as Matsyendra.
Philological Commentary
On the historical implications of these two traditions of postural practice in early Haṭhayoga, see Mallinson 2016: 119--122 and Birch 2018a: 45–46.
Metre: Anuṣṭubh (a: na-vipulā; c: ra-vipulā)

Readings

folio lost in α1, transposed with the previous verse δ1 δ2 ζ3
kathyante cett. ] vakṣyante δ1 δ2, likhyante η1
Testimonia
Haṭharatnāvalī 3.6, Yogacintāmaṇi f. 84r (\attr HP) kathyante ] lakṣyante HRĀ, vakṣyante YCM
Jyotsna Commentary
वसिष्ठादिसंमतासनमध्ये श्रेष्ठानि मयोच्यन्त इत्याह वसिष्ठाद्यैरिति. वसिष्ठ आद्यो येषां याज्ञवल्क्यादीनां तैर्मुनिभिर्मननशीलैः. चकारान्मन्त्रादिपरैः. मत्स्येन्द्र आद्यो येषां जालन्धरनाथादीनां तैः. योगिभिः हठाभ्यासिभिः. चकारान् मुद्रादिपरैः. अङ्गीकृतानि चतुरशीत्यासनानि तन्मध्ये कानिचित्श्रेष्ठानि मया कथ्यन्ते. यद्यप्य् उभयोरपि मननहठाभ्यासौ स्तस्तथापि वसिष्ठादीनां मननं मुख्यं मत्स्येन्द्रादीनां हठाभ्यासो मुख्य इति पृथग्ग्रहणम्.
vasiṣṭhādisaṃmatāsanamadhye śreṣṭhāni mayocyanta ity āha vasiṣṭhādyair iti. vasiṣṭha ādyo yeṣāṃ yājñavalkyādīnāṃ tair munibhir mananaśīlaiḥ. cakārān mantrādiparaiḥ. matsyendra ādyo yeṣāṃ jālandharanāthādīnāṃ taiḥ. yogibhiḥ haṭhābhyāsibhiḥ. cakārān mudrādiparaiḥ. aṅgīkṛtāni caturaśīty āsanāni tanmadhye kānicit śreṣṭhāni mayā kathyante. yady apy ubhayor api mananahaṭhābhyāsau stas tathāpi vasiṣṭhādīnāṃ mananaṃ mukhyaṃ matsyendrādīnāṃ haṭhābhyāso mukhya iti pṛthag grahaṇam.
HP 1.19

जानूर्वोरन्तरे सम्य कृत्वा पादतले उभे ।

ऋजुकायः समासीनः स्वस्तिकं तत्प्रचक्षते ॥

jānūrvor antare samya kṛtvā pādatale ubhe /

ṛjukāyaḥ samāsīnaḥ svastikaṃ tat pracakṣate //

Placing the soles of both feet well between the knees and thighs [and] sitting up with the body straight: they call that the auspicious pose (svastikāsana).
Philological Commentary
One might wonder how the soles of the feet could be placed between the knees and thighs. Brahmānanda explains that the region of the shank near the knee should be understood by the word ‘knee’ in this verse (atra jānuśabdena jānusaṃnihito jaṅghāpradeśo grāhyaḥ jānusaṃnihito jaṅghāpradeśaḥ). This is consistent with the earliest known description of svastikāsana, found in the Pātañjala\-yoga\-śāstra\-vivaraṇa (2.46), which states that the big toe of one foot is tucked in between the shank and thigh of the other so it is not seen (dakṣiṇaṃ pādāṅguṣṭhaṃ savyenorujaṅghena parigṛhyādṛśyaṃ kṛtvā tathā savyaṃ pādāṅguṣṭhaṃ dakṣiṇenorujaṅghenādṛśyaṃ parigṛhya yathā ca pārṣṇibhyāṃ vṛṣaṇayor apīḍaṇaṃ tathā yenāste tat svastikam āsanam). For a discussion of svastikāsana in the Pātañjalayoga tradition, see Maas 2018: 68–69. The descriptions of svastikāsana in early Śaiva Tantras do not mention the inserting of the toes between the knees and thighs (see Goodall 2004: 348–350, fn. 371).

Readings

folio lost in α1, found before 1.17 ζ1
jānūrvor cett. ] jaṃtūrvo δ1
antare cett. ] antaraṃ γ1 ζ1
samyak cett. ] deśe ε1
ubhe cett. ] śubhe γ1
ṛjukāyaḥ cett. ] ṛjukāya α2 γ1ac η1, ṛjuḥ kāya πω
samāsīnaḥ cett. ] samāsīnaṃ πω
tat cett. ] taṃ α3, ca α2 γ1
Sources
Śāradātilaka 25.12, Vasiṣṭhasaṃhitā 1.68, Yogayājñavalkya 3.3 antare ŚT YY ] antaraṃ VS

ṛjukāyaḥ YY ] ṛjukāyo ŚT ṛjukāyas VS

samāsīnaḥ ] sukhāsīnaḥ YY, tathāsīnaḥ VS, viśed yogī ST
Testimonia
Haṭharatnāvalī 3.52, Yogacintāmaṇi f. 83v (\attr Yājñavalkya) antare YCM ] antaraṃ HRĀ

pādatale YCM ] padatale HRĀ

ṛjukāyaḥ YCM ] ṛjukāya HRĀ
Jyotsna Commentary
तत्र सुकरत्वात्प्रथमं स्वस्तिकासनमाह जानूर्वोरिति. जानु च ऊरुश्च. अत्र जानुशब्देन जानुसंनिहितो जङ्घाप्रदेशो ग्राह्यः. जङ्घोर्वोरिति पाठस्तु साधीयान्. तयोरन्तरे मध्ये उभे पादयोस्तले तलप्रदेशौ कृत्वा ऋजुकायः समकायः यत्र समासीनो भवेत्तदासनं स्वस्तिकं स्वस्तिकाख्यं प्रचक्षते वदन्ति. योगिन इति शेषः. श्रीधरेणोक्तम्

ऊरुजङ्घान्तराधाय प्रपदे जानुमध्यगे

योगिनो यदवस्थानं स्वस्तिकं तद्विदुर्बुधाः इति

tatra sukaratvāt prathamaṃ svastikāsanam āha jānūrvor iti. jānu ca ūruś ca. atra jānuśabdena jānusaṃnihito jaṅghāpradeśo grāhyaḥ. jaṅghorvor iti pāṭhas tu sādhīyān. tayor antare madhye ubhe pādayos tale talapradeśau kṛtvā ṛjukāyaḥ samakāyaḥ yatra samāsīno bhavet tad āsanaṃ svastikaṃ svastikākhyaṃ pracakṣate vadanti. yogina iti śeṣaḥ. śrīdhareṇoktam

ūrujaṅghāntar ādhāya prapade jānumadhyage

yogino yad avasthānaṃ svastikaṃ tad vidur budhāḥ iti

HP 1.20

सव्ये दक्षिणगुल्फं तु पृष्ठपार्श्वे नियोजयेत् ।

दक्षिणे'पि तथा सव्यं गोमुखं गोमुखं यथा ॥

savye dakṣiṇagulphaṃ tu pṛṣṭhapārśve niyojayet /

dakṣiṇe'pi tathā savyaṃ gomukhaṃ gomukhaṃ yathā //

[The yogi] should place his right heel on the left side of the [lower] back, and the left [heel] on the right [side], in the same way. [This is] the cow-faced [pose] (gomukhāsana), which [looks] like a cow's face.
Philological Commentary
This posture first appears in some Vaiṣṇava Saṃhitās that predate the Haṭhapradīpikā, including the Ahirbudhnyasaṃhitā and the Vasiṣṭhasaṃhitā, which is likely to have been the source of this verse. The position of the ankles is the same in all the source texts. The Ahirbudhnyasaṃhitā adds that the hands are crossed behind the back and hold the big toes. For illustrations of six possible positions of the arms and hands, see Gharote, Jha, Devnath, Sakhalkar 2006: 111–113.

Readings

folio lost in α1, om. ζ1
dakṣiṇa cett. ] dakṣaṇa πω, dakṣa α2
pṛṣṭha cett. ] pṛṣṭhi π2
niyojayet cett. ] tu yojayet π1
'pi cett. ] ca γ1 δ2, tu δ1
savyaṃ cett. ] savye η1, samyak α3
gomukhaṃ cett. ] gomukhe δ2
gomukhaṃ yathā α3 δ1 δ2 ε1 ζ3 η1 η2 ] gomukhaṃ tathā πω, gomukhaṃ bhavet α2, gomukhākṛti χ, gomukhākṛtiḥ γ1 π1 π2
Sources
Vasiṣṭhasaṃhitā 1.70, Yogayājñavalkya 3.5cd–3.6ab niyojayet ] niveśayet VS YY

gomukhaṃ gomukhaṃ yathā YY ] gomukhaṃ tat pracakṣate VS Cf. Ahirbudhnyasaṃhitā 31.45cd–46

ubhayor gulphayoḥ kṛtvā pṛṣṭhapārśvāv ubhāv api//

vyutkrameṇātha pāṇibhyāṃ vinyastābhyāṃ vigṛhya ca/

pṛṣṭhagābhyāṃ padāṅguṣṭhāv etad gomukham ucyate//

Testimonia
Haṭharatnāvalī 3.53, Yogacintāmaṇi f. 83v (\attr Yājñavalkya) niyojayet HRĀ ] niveśayet YCM

gomukhaṃ yathā YCM ] gomukhāsanam HRĀ
Jyotsna Commentary
गोमुखासनमाह सव्य इति. सव्ये वामे पृष्ठस्य पार्श्वे सम्प्रदायात्कटेरधोभागे दक्षिणं गुल्फं नितरां योजयेत्. दक्षिणे 'पि पृष्ठपार्श्वे तथा सव्यवत्सव्यं गुल्फं नियोजयेत्. गोमुखस्याकृतिरिव आकृतिर्यस्य तत्तादृशं गोमुखं गोमुखसंज्ञकमासनं भवेत्.
gomukhāsanam āha savya iti. savye vāme pṛṣṭhasya pārśve sampradāyāt kaṭer adhobhāge dakṣiṇaṃ gulphaṃ nitarāṃ yojayet. dakṣiṇe 'pi pṛṣṭhapārśve tathā savyavat savyaṃ gulphaṃ niyojayet. gomukhasyākṛtir iva ākṛtir yasya tat tādṛśaṃ gomukhaṃ gomukhasaṃjñakam āsanaṃ bhavet.
HP 1.21

एकं पादमथैकस्मिन्विन्यस्योरुणि संस्थितम् ।

इतरस्मिंस्तथा चोरुं वीरासनमितीरितम् ॥

ekaṃ pādam athaikasmin vinyasyoruṇi saṃsthitam /

itarasmiṃs tathā coruṃ vīrāsanam itīritam //

Fixing one foot on one thigh and placing the [other] thigh on the other foot is called the hero pose (vīrāsana).
Philological Commentary
Although most witnesses have tathā in 1.21a, the word atha has been accepted because it is attested by α3and η1, the sources and the testimonia. It appears to be verse filler here rather than indicating a temporal sequence of actions. Svātmārāma borrowed the verse on vīrāsana from the Vasiṣṭhasaṃhitā, the redactor of which appears to have adapted its first line from a description of this posture in the Śāradātilakatantra. This would explain the rather strange syntax of the Vasiṣṭhasaṃhitā’s version, in which adhaḥ kṛtvā was changed to athaikasmin, and tathetaram became ca saṃsthitam. It seems that saṃsthitaṃ must be understood with ūruṃ in the third pāda in the sense of saṃsthāpya (i.e. ‘having placed’).

Different versions of vīrāsana are found in earlier tantric and yogic works, such as the Kiraṇatantra, Hemacandra’s Yogaśāstra and commentaries on the Pātañjalayogaśāstra. For a discussion of some of these, see Maas 2018: 66–68.

Readings

folio lost in α1
ekaṃ cett. ] eka δ1 ζ3
athaikasmin α3 η1 ] tathaikasmin α2 γ1 ε1 ζ1 ζ3 η2 π1π2πω χ, yathaikasmin δ1 δ2
vinyasyoruṇi saṃsthitam η1 η2 πω ] vinyasyoruṇi saṃsthitaḥ ε1, niveśyorūṇi saṃsthitam α3, vinyased ūruṇi sthitaṃ γ1 π1, vinyased ūruṇi sthitaḥ π2, vinyased ūruṇi sthiraṃ χ, vinyaser upari sthitaṃ α2, vinyased ūru saṃsthitam δ1 δ2 ζ2 ζ3, vinasyorasi saṃsthitaḥ ζ1
itarasmiṃs tathā cett. ] itarasminn adhaś α3
coruṃ cett. ] coru α2 π1, corū α3, corau ε1 π2, cairuṃ ζ1, coktaṃ δ2, ce .. δ1
vīrāsanam cett. ] patmāsanam ε1
itīritam cett. ] iti smṛtam α2 δ2, udāhṛtaṃ α3 ε1
Sources
Vasiṣṭhasaṃhitā 1.72, Yogayājñavalkya 3.8 vinyasyoruṇi YY ] vinyasyorau VS

tathā coruṃ YY ] tathaivoruṃ VS

itīritam VS ] udāhṛtam YY Cf. Śāradātilakatantra 25.15cd–16ab

ekaṃ pādam adhaḥ kṛtvā vinyasyorau tathetaram//

ṛjukāyo viśed yogī vīrāsanam itīritam/

Testimonia
Haṭharatnāvalī 3.54, Yogacintāmaṇi f. 83v (\attr Yājñavalkya) vinyasyoruṇi saṃsthitam ] vinyasyoruṇi saṃsthitaḥ YCM, vinyased ūruṇi sthiram HRĀ, vinyased ūruṇi sthitam HRĀv.l.

itīritam HRĀ ] udāhṛtam YCM
Jyotsna Commentary
वीरासनमाह एकमिति. एकं दक्षिणं पादम्. तथा पादपूरणे. एकस्मिन्वामोरुणि स्थिरं विन्यसेत्. इतरस्मिन्वामे पादे ऊरुं दक्षिणं विन्यसेत्. तद्वीरासनमितीरितं कथितम्.
vīrāsanam āha ekam iti. ekaṃ dakṣiṇaṃ pādam. tathā pādapūraṇe. ekasmin vāmoruṇi sthiraṃ vinyaset. itarasmin vāme pāde ūruṃ dakṣiṇaṃ vinyaset. tad vīrāsanam itīritaṃ kathitam.
HP 1.22

गुदं निष्पीड्य गुल्फाभ्यां व्युत्क्रमेण समाहितः ।

कूर्मासनं भवेदेतदिति योगविदो विदुः ॥

gudaṃ niṣpīḍya gulphābhyāṃ vyutkrameṇa samāhitaḥ /

kūrmāsanaṃ bhaved etad iti yogavido viduḥ //

Knowers of yoga know that the tortoise pose (kūrmāsana) arises by carefully pressing the anus with the ankles crossed.
Philological Commentary
In the first quarter of the verse, the witnesses are split between nirudhya (‘having blocked’), nibadhya (‘having bound’), niyamya (‘having restrained’) and niṣpīḍya (‘having pressed’). The source, the Vasiṣṭhasaṃhitā, and two manuscripts of the γand πgroups support nirudhya whereas α2and the testimonia support niyamya and α3has niṣpīḍya. While nirudhya makes sense here (i.e. `having blocked or closed the anus...'), we have adopted niṣpīḍya because it is better attested among the α, εand ηgroups.

The word vyutkrameṇa describes the position of the ankles. Its basic meaning is ‘against the normal direction.’ In āsana descriptions it usually means ‘crossed’ (see e.g. Vasiṣṭhasaṃhitā 1.71), which is how we have understood it here. It could also mean ‘turned out’: if the yogi is in a kneeling-type position, turning the feet out would bring the ankles together, blocking the perineal area. See Yoga Mīmāṃsā, vol. 8, no. 2 (1965: 29–30) for a discussion of vyutkrameṇa and the position of the ankles in kūrmāsana, and vol. 8, no. 2, figures 3–6 for photographs of a practitioner performing this āsana.

Readings

folio lost in α1
niṣpīḍya α3 η2 ] nipīḍya ε1, niyamya α2 δ1 δ2 π1, nirudhya γ1 π2 χ, nibadhya ζ1 ζ3 η1, nibaddhi πω
samāhitaḥ cett. ] samāhitaṃ πω, samādhinā α2
kūrmāsanaṃ cett. ] yogāsanaṃ γ1 π1 π2
iti cett. ] sarve π2
Sources
Vasiṣṭhasaṃhitā 1.80, Ahirbudhnyasaṃhitā 31.35 niṣpīḍya ] nipīḍya ABS, nirudhya VS kūrmāsanaṃ bhaved etad VS ] etat kūrmāsanaṃ proktaṃ ABS iti yogavido viduḥ VS ] yogasiddhikaraṃ param ABS
Testimonia
Yogacintāmaṇi f. 84r (\attr HP), Yuktabhavadeva 6.15 (\attr HP) niṣpīḍya ] niyamya YCM YBhD
Jyotsna Commentary
कूर्मासनमाह गुदमिति. गुल्फाभ्यां गुदं निरुध्य नियम्य व्युत्क्रमेण यत्र सम्यगाहितः स्थितो भवेतेतत्कूर्मासनं भवेतिति योगविदो विदुरित्यन्वयः.
kūrmāsanam āha gudam iti. gulphābhyāṃ gudaṃ nirudhya niyamya vyutkrameṇa yatra samyag āhitaḥ sthito bhavet etat kūrmāsanaṃ bhavet iti yogavido vidur ity anvayaḥ.
HP 1.23

पद्मासनं सुसंस्थाप्य जानूर्वोरन्तरे करौ ।

निवेश्य भूमौ संस्थाप्य व्योमस्थः कुक्कुटासनम् ॥

padmāsanaṃ susaṃsthāpya jānūrvor antare karau /

niveśya bhūmau saṃsthāpya vyomasthaḥ kukkuṭāsanam //

[The yogi] correctly assumes the lotus pose, inserts the hands between the knees and thighs, places [the hands] on the ground, and remains in the air. This is the wild cock pose (kukkuṭāsana).
Philological Commentary
The names kurkuṭa and kurkkuṭa in some manuscripts are variant spellings of kukkuṭa attested in the Pañcatantra (MW).
Metre: Anuṣṭubh (c: ma-vipulā)

Readings

folio lost in α1
su α3 γ1 δ1 ε1 π1π2πω ] tu δ2 ζ1 ζ3 η1 η2 χ, stu α2
saṃsthāpya cett. ] saṃyojya δ1 δ2
vyomasthaḥ cett. ] vyomasthā α2, vyomasthaṃ γ1 π1 π2 χ
kukkuṭāsanam α3 γ1 δ1 δ2 ε1 ζ1 ζ3 χ ] kukkuṭāsanaḥ α3 ε1, kurk(k)uṭāsanam α2 η1 η2 π1 πω, kukuṭāsanam π2
Sources
Vasiṣṭhasaṃhitā 1.78, cf. Ahirbudhnyasaṃhitā 31.38 susaṃsthāpya ] samāsthāya VS, adhiṣṭhāya ABS

jānūrvor antare karau VS ] jānvantaraviniḥsṛtau ABS

niveśya bhūmau saṃsthāpya VSv.l. ] bhūmau niveśya saṃsthāpya VS, karau bhūmau niveśyaitad ABS

vyomasthaḥ ] vyomasthaṃ VS ABS
Testimonia
Haṭharatnāvalī 3.73, Yogacintāmaṇi f. 84r (\attr HP), Yuktabhavadeva 6.16 (\attr HP) susaṃsthāpya HRĀ ] tu saṃyojya YCM YBhD

vyomasthaḥ HRĀ ] vyomasthaṃ YCM YBhD
Jyotsna Commentary
कुक्कुटासनमाह पद्मासनं त्विति. पद्मासनं तु ऊर्वोरुपरि उत्तानचरणस्थापनरूपं सम्यक् स्थापयित्वा. जानुपदेन जानुसंनिहितो जङ्घाप्रदेशः. तच्च ऊरुश्च जानूर्तयोरन्तरे मध्ये करौ निवेश्य भूमौ संस्थाप्य. करावित्यत्रापि सम्बध्यते. व्योमस्थं खस्थं पद्मासनसदृशं यत्तत्कुक्कुटासनम्.
kukkuṭāsanam āha padmāsanaṃ tv iti. padmāsanaṃ tu ūrvor upari uttānacaraṇasthāpanarūpaṃ samyak sthāpayitvā. jānupadena jānusaṃnihito jaṅghāpradeśaḥ. tac ca ūruś ca jānūr tayor antare madhye karau niveśya bhūmau saṃsthāpya. karāv ity atrāpi sambadhyate. vyomasthaṃ khasthaṃ padmāsanasadṛśaṃ yat tat kukkuṭāsanam.
HP 1.24

कुक्कुटासनबन्धस्थो दोर्भ्यां संबध्य कन्धराम् ।

शेते कूर्मवदुत्तान एतदुत्तानकूर्मकम् ॥

kukkuṭāsanabandhastho dorbhyāṃ saṃbadhya kandharām /

śete kūrmavad uttāna etad uttānakūrmakam //

While in the wild cock pose, [the yogi] binds the neck with the hands and lies [on his back] upturned like a tortoise. This is the upturned tortoise (uttānakūrmaka).
Philological Commentary
The oldest dated manuscript, η1, has kukkuṭāsanavat kṛtvā, which is a simpler alternative to the widely attested reading kukkuṭāsanabandhasthaḥ (including α2and α3), which we have accepted. Since there is no known source for this verse other than the Haṭhapradīpikā, it appears that the reading of η1was an isolated attempt to simplify the syntax.

Readings

folio lost in α1
kukkuṭā° α3 γ1 δ1 δ2 ε1 ζ1 ζ3 χ ] kurk(k)uṭā α2 η1 η2 π1 πω, kukuṭā π2
bandhastho cett. ] madhyastho η2, vat kṛtvā η1
saṃbadhya cett. ] saṃbaṃdha α2 α3, saṃveṣṭa γ1, saṃhṛtya π2
kandharām cett. ] kandharam α3 δ1 ε1 πω, kandaraṃ ζ1
śete α2 ε1 ζ1 ζ3 η1 η2 ] śene πω, sthite α3, sthitaḥ γ1 π1, sthitvā π2, bhavet δ1 δ2 χ
kūrmavad cett. ] kūrmacad π1, kūrmarad πω
uttāna α2 γ1 η2 π1 πω χ ] uttānam α3 δ1 δ2 ε1 ζ1 ζ3 η1 π2
kūrmakam cett. ] pūrvakaṃ ζ1
Testimonia
Haṭharatnāvalī 3.74, Yogacintāmaṇi f. 84r (\attr HP), Yuktabhavadeva 6.17 (\attr HP) saṃbadhya YCM ] sambadhya HRĀ YBhD

uttāna etad ] uttānam etad HRĀ YCM YBhD
Jyotsna Commentary
उत्तानकूर्मासनमाह कुक्कुटासनेति. कुक्कुटासनस्य यो बन्धः पूर्वश्लोकोक्तस्तस्मिन्स्थितः दोर्भ्यां बाहुभ्यां कन्धरां ग्रीवां सम्बध्य कूर्मवदुत्तानो यस्मिन्भवेदेतदासनम् उत्तानकूर्मकंम्नाम.
uttānakūrmāsanam āha kukkuṭāsaneti. kukkuṭāsanasya yo bandhaḥ pūrvaślokoktas tasmin sthitaḥ dorbhyāṃ bāhubhyāṃ kandharāṃ grīvāṃ sambadhya kūrmavad uttāno yasmin bhaved etad āsanam uttānakūrmakaṃm nāma.
HP 1.25

पादाङ्गुष्ठौ तु पाणिभ्यां गृहीत्वा श्रवणावधि ।

धनुराकर्षणं कृत्वा धनुरासनमुच्यते ॥

pādāṅguṣṭhau tu pāṇibhyāṃ gṛhītvā śravaṇāvadhi /

dhanurākarṣaṇaṃ kṛtvā dhanurāsanam ucyate //

Clasping the big toes with the hands and performing the action of drawing a bow as far as the ear is called the bow pose (dhanurāsana).
Philological Commentary
We have adopted the reading dhanurākarṣaṇaṃ kṛtvā, which is in the δgroup, as well as the principal testimonia (i.e. the Yogacintāmaṇi and Haṭharatnāvalī), because it fits the overall syntax of the verse, unlike the readings with kṛṣṭaṃ (for kṛtvā) that are found in the early manuscripts. It is curious that kṛṣṭaṃ is so well attested because it seems redundant with ākarṣaṇaṃ. The following reading in Godāvaramiśra's Yogacintāmaṇi (f. 40r) appears to be an attempt to make sense of kṛṣṭaṃ: dhanurākarṣavat kṛṣṭaṃ dhanurāsanam ucyate.

A different version of dhanurāsana is described in the Haṭhayogasaṃhitā. On the two versions of dhanurāsana, see Hargreaves and Birch 2017.

One manuscript of the Haṭhapradīpikā (ms. no. 30051, f. 2v), which was consulted but not collated for this edition, has a scribal comment stating that dhanurāsana should be done continuously (anavarata) on the left and right sides (tatra ekam dhanurākarṣaṇāsanam āsanaṃ savyāpasavyapādahastābhyām [abhy]ased anavaratam). This would make dhanurāsana a dynamic practice as shown in this video.

Readings

folio lost in α1
tu cett. ] ca δ1 δ2
pāṇibhyāṃ cett. ] bāhubhyāṃ η1 η2
śravaṇāvadhi cett. ] śravaṇāvadhiḥ α2 π1 π2, śravaṇāvadhiṃ η1, śravaṇāvidhi πω
ākarṣaṇaṃ kṛtvā δ1 δ2 ] ākarṣaṇaṃ kṛṣṭaṃ α3, ākarṣaṇaḥ kṛṣṭaṃ η1, ākarṣaṇākṛṣṭaṃ α2 ε1 ζ1 ζ3 π2, ākarṣaṇāt kṛṣṭaṃ γ1 π1, ākarṣaṇāt kaṣṭaṃ πω, ākarṣaṇaṃ kuryād η2 χ
ucyate α2 γ1 η1 η2 π1π2πω χ ] īritam α3 δ1 δ2 ε1 ζ1 ζ3
Testimonia
Haṭharatnāvalī 3.51, Yogacintāmaṇi f. 84r (\attr HP), Yuktabhavadeva 6.18 (\attr HP) tu HRĀ YBhD ] ca YCM

ākarṣaṇaṃ kṛtvā HRĀ YCM YBhD ] ākarṣaṇākṛṣṭaṃ HRĀv.l.

ucyate HRĀ ] īritam YCM YBhD Cf. Haṭhayogasaṃhitā p. 21

dhanurāsanam/

prasārya pādau bhuvi daṇḍarūpau karau ca pṛṣṭhe dhṛtapādayugmau/

kṛtvā dhanustulyavivarttitāṅgaṃ nigadyate vai dhanurāsanaṃ tat// 25//

Jyotsna Commentary
धनुरासनमाह पादाङ्गुष्ठौ त्विति. पाणिभ्यां पादयोरङ्गुष्ठौ गृहीत्वा श्रवणावधि कर्णपर्यन्तं धनुष आकर्षणं यथा भवति तथा कुर्यात्. गृहीताङ्गुष्ठमेकं पाणिं प्रसारितं कृत्वा गृहीताङ्गुष्ठमितरं पाणिं कर्णपर्यन्तमाकुञ्चितं कुर्यादित्य् अर्थः. एतद्धनुरासनमुच्यते.
dhanurāsanam āha pādāṅguṣṭhau tv iti. pāṇibhyāṃ pādayor aṅguṣṭhau gṛhītvā śravaṇāvadhi karṇaparyantaṃ dhanuṣa ākarṣaṇaṃ yathā bhavati tathā kuryāt. gṛhītāṅguṣṭham ekaṃ pāṇiṃ prasāritaṃ kṛtvā gṛhītāṅguṣṭham itaraṃ pāṇiṃ karṇaparyantam ākuñcitaṃ kuryād ity arthaḥ. etad dhanurāsanam ucyate.
HP 1.26

वामोरुमूलार्पितदक्षपादं

जानोर्बहिर्वेष्टितदक्षदोष्णा ।

प्रगृह्य तिष्ठेत्परिवर्तिताङ्गः

श्रीमत्स्यनाथोदितमासनं स्यात् ॥

vāmorumūlārpitadakṣapādaṃ

jānor bahirveṣṭitadakṣadoṣṇā /

pragṛhya tiṣṭhet parivartitāṅgaḥ

śrīmatsyanāthoditam āsanaṃ syāt //

[The yogi] should hold the right foot, which is placed at the base of the left thigh, with the [hand of] the right arm, which is wrapped around the outside of the knee, and remain [like that] with his body twisted. This posture was taught by the revered Matsyanātha.
Philological Commentary
In the second verse quarter, most of the manuscript groups have a compound with doṣṇā at the end, as seen also in the Yogacintāmaṇi, Haṭharatnāvalī and Yuktabhavadeva. The instrumental ending (`with the hand') works well with the gerund (pragṛhya) in the third verse quarter and the object (dakṣpādaṃ) in the first quarter. This reading indicates that the right foot is held by the hand of the arm that is wrapped around the outside of the left leg, which would be the right hand (dakṣadoṣṇā) rather than the left (vāmadoṣṇā), as shown in Figure 1.

α3and most manuscripts of the Haṭharatnāvalī have dakṣapādo in the first pāda. This reading yields the same meaning as the adopted one if read with vāmapādaṃ in the second. However, α3and manuscripts of the Haṭharatnāvalī read vāmadoṣṇā, which is not good because it leaves the gerund without an object.

The version of this verse in Jyotsnā (1.26), which is supported by some manuscripts in two important groups, πand η, has two objects of the gerund, namely the left and right feet, without an instrumental or conjunctive particle. In his commentarial remarks, Brahmānanda proposes that the left foot is grasped by the right hand and the right foot by the left foot, as seen in Figure 2.
Metre: Upajāti

Readings

folio lost in α1
dakṣapādaṃ cett. ] dakṣapādau α2, dakṣapādo α3, dakṣapāda π1 π2
jānor γ1 η1 η2 χ ] jānvor α2 α3 δ1 δ2 ε1 ζ1 ζ3 π1 π2, jānaur πω
bahirveṣṭita cett. ] bahi<<ḥsaṃ>>ṣṭhita γ1
dakṣadoṣṇā α2 δ1 δ2 ε1 π2 ] dakṣadorṣṇā π1, dakṣadorbhyāṃ γ1, vāmapādam η1 η2 πω χ, vāmadoṣṇā α3 ζ3, vāmadoṣṇi ζ1
parivartitāṅgaḥ cett. ] pariveṣṭitāṃga α2, parimarditāṅgaḥ δ1 δ2, paribharjitāṃgaḥ ε1
śrīmatsyanātho cett. ] śrīmatsyadinātho πω, matsyeṃdranātho α3
Testimonia
Haṭharatnāvalī 3.57, Yogacintāmaṇi f. 84r (\attr HP), Yuktabhavadeva 6.19 (\attr HP) dakṣapādaṃ HRĀv.l.YCM YBhD ] dakṣapādo HRĀ, dakṣapādau HRĀv.l.

jānor ] jānvor HRĀ YCM YBhD

tiṣṭhet HRĀ YCM ] tiṣṭhan YBhD
Jyotsna Commentary
मत्येन्द्रासनमाह वामोरुमूलेति. वामोरुमूले 'र्पितः स्थापितो यो दक्षपादः तं सम्प्रदायात् पृष्ठतोगतवामपाणिना गुल्फस्योपरिभागे प्रगृह्य. जानोः दक्षिणपादजानोः बहिःप्रदेशे वेष्टितो यो वामपादः तं वामपादजानोः बहिर्वेष्टितदक्षिणपाणिना अङ्गुष्ठे प्रगृह्य. परिवर्तिताङ्गः वामभागेन पृष्ठतोमुखं यथा स्यादेवं परिवर्तितं परावर्तितमङ्गं येन स तथा तादृशो यत्र तिष्ठेत्स्थितिं कुर्यात्तदासनं मत्य्सेन्द्रनाथेनोदितम्कथितं स्यात्. तदुदितत्वात् तन्नामकमेव वदन्ति. एवं दक्षोरुमूलार्पितवामपादं पृष्ठतोगतदक्षिणपाणिना प्रगृह्य वामजानोर् बहिर्वेष्टितदक्षपादं दक्षिणपादजानोः बहिर्वेष्टितवामपाणिना प्रगृह्य दक्षभागेन पृष्ठतोमुखं यथा स्यादेवं परिवर्तिताङ्गश्चाभ्यसेत्.
matyendrāsanam āha vāmorumūleti. vāmorumūle 'rpitaḥ sthāpito yo dakṣapādaḥ taṃ sampradāyāt pṛṣṭhatogatavāmapāṇinā gulphasyoparibhāge pragṛhya. jānoḥ dakṣiṇapādajānoḥ bahiḥpradeśe veṣṭito yo vāmapādaḥ taṃ vāmapādajānoḥ bahir veṣṭitadakṣiṇapāṇinā aṅguṣṭhe pragṛhya. parivartitāṅgaḥ vāmabhāgena pṛṣṭhatomukhaṃ yathā syād evaṃ parivartitaṃ parāvartitam aṅgaṃ yena sa tathā tādṛśo yatra tiṣṭhet sthitiṃ kuryāt tad āsanaṃ matysendranāthenoditam kathitaṃ syāt. taduditatvāt tannāmakam eva vadanti. evaṃ dakṣorumūlārpitavāmapādaṃ pṛṣṭhatogatadakṣiṇapāṇinā pragṛhya vāmajānor bahirveṣṭitadakṣapādaṃ dakṣiṇapādajānoḥ bahirveṣṭitavāmapāṇinā pragṛhya dakṣabhāgena pṛṣṭhatomukhaṃ yathā syād evaṃ parivartitāṅgaś cābhyaset.
HP 1.27

मत्स्येन्द्रपीठं जठरप्रचण्ड-

पिचण्डरुङ्मण्डलखण्डनास्त्रम् ।

अभ्यासतः कुण्डलिनीप्रबोधं

दण्डस्थिरत्वं च ददाति पुंसाम् ॥

matsyendrapīṭhaṃ jaṭharapracaṇḍa-

picaṇḍaruṅmaṇḍalakhaṇḍanāstram /

abhyāsataḥ kuṇḍalinīprabodhaṃ

daṇḍasthiratvaṃ ca dadāti puṃsām //

Matsyendra's seat is a missile for destroying the many chronic and painful diseases of the stomach; through practice it brings about in men the awakening of Kuṇḍalinī and steadiness of the spine.
Philological Commentary
Here we understand jaṭhara, which usually refers to the stomach, to mean “tough” or “persistent” (cf. Amarakośa 3.3.740 jaṭharaḥ kaṭhine'pi syād adhastād api cādharaḥ).

In 1.27d, the compound daṇḍasthiratvaṃ (`steadiness of the spine') is attested by all the important manuscript groups and testimonia, so it was likely original. However, the Jyotsnā (1.27d) has candrasthiratvaṃ (`steadiness of the moon'), and this reading is well-attested in many manuscripts that are lower on the stemma. Brahmānanda understands steadiness here as `the absence of flow' (sthiratvaṃ kṣaraṇābhāvaṃ), a reference to the moon retaining its nectar.
Metre: Upajāti

Readings

folio lost in α1
pīṭhaṃ cett. ] pīṭho π2, vīraṃ η1, vīra ζ1
jaṭhara cett. ] jvalana πω, vīra ζ1
pracaṇḍa α2 α3 ε1 π1 ] pracaṇḍaṃ ζ1 ζ3 η1, pravuddhaṃ γ1, pravuddhau δ1 δ2, pravṛddha η2, prabodhaṃ π2, pradiptaṃ πω, pradīptiṃ χ
picaṇḍa α2 α3 ζ1 ] vicaṇḍa ε1 π1, viccaṇḍa η1, pracaṇḍa γ1 δ1 δ2 η2 π2 πω χ, om. ζ3
ruṅmaṇḍala cett. ] rūrmaṇḍala η1, rugmaṃḍana γ1, ruk(!)māṃḍana ζ1
khaṇḍanāstram cett. ] khaṇḍanāmaṃ γ1, khaṇḍalāsyam δ1, khaṇḍitāstram δ2
daṇḍa cett. ] candra η2 χ, kāya ζ3
sthiratvaṃ cett. ] sthitatvaṃ δ1
ca dadāti cett. ] dadāti α2 γ1ac, pradadāti γ1pc δ1, vidadhāti δ2, ca karoti α3
Testimonia
Haṭharatnāvalī 3.58, Yuktabhavadeva 6.20 (\attr HP), Haṭhatattvakaumudī 7.8, jaṭharapracaṇḍa HTK ] jaṭharapradīptaṃ HRĀ, jaṭharapravṛddha YCM, jaṭharapravṛddhiṃ YCMv.l., jaṭharaprabuddhaṃ YBhD

picaṇḍaruṅmaṇḍala ] pracaṇḍaruṅmaṇḍala YCM YBhD, pracaṇḍarugmaṇḍala HRĀ, ruṅmaṇḍalakhaṇḍana HTK

abhyāsataḥ HRĀ YCM HTK ] abhyasataṃ YBhD

daṇḍa HRĀ HTK YBhD ] daṇḍe YCM

ca dadāti HRĀ HTK YBhD ] pradadāti YCM
Jyotsna Commentary
मत्स्येन्द्रासनस्य फलमाह मत्स्येन्द्रेति. प्रचण्डं दुःसहं यत्रुजां रोगाणां मण्डलं समूहः तस्य खण्डने छेदने 'स्त्रमस्त्रमिव तादृशं मत्स्येन्द्रपीठं मत्स्येन्द्रासनम्. अभ्यासतः प्रत्यहमावर्तनरूपादभ्यासात्पुंसां जठरस्य जठराग्नेः प्रकृष्टां दीप्तिं वृद्धिम्ददाति. तथा कुण्डलिन्या आधारशक्तेः प्रबोधं निद्राभावं तथा चन्द्रस्य तालुनः उपरिभागे स्थितस्य नित्यं क्षरतः स्थिरत्वं क्षरणाभावं च ददातीत्यर्थः.
matsyendrāsanasya phalam āha matsyendreti. pracaṇḍaṃ duḥsahaṃ yat rujāṃ rogāṇāṃ maṇḍalaṃ samūhaḥ tasya khaṇḍane chedane 'stram astram iva tādṛśaṃ matsyendrapīṭhaṃ matsyendrāsanam. abhyāsataḥ pratyahamāvartanarūpād abhyāsāt puṃsāṃ jaṭharasya jaṭharāgneḥ prakṛṣṭāṃ dīptiṃ vṛddhim dadāti. tathā kuṇḍalinyā ādhāraśakteḥ prabodhaṃ nidrābhāvaṃ tathā candrasya tālunaḥ uparibhāge sthitasya nityaṃ kṣarataḥ sthiratvaṃ kṣaraṇābhāvaṃ ca dadātīty arthaḥ.
HP 1.28

प्रसार्य पादौ भुवि दण्डरूपौ

दोर्भ्यां पदाग्रद्वितयं गृहीत्वा ।

जानूपरिन्यस्तललाटदेशो

वसेदिदं पश्चिमताणमाहुः ॥

prasārya pādau bhuvi daṇḍarūpau

dorbhyāṃ padāgradvitayaṃ gṛhītvā /

jānūparinyastalalāṭadeśo

vased idaṃ paścimatāṇam āhuḥ //

[The yogi] should stretch out the legs on the ground [as straight] as a stick, hold the toes of both feet with the hands, and remain with the forehead placed on the knees. They call this the back-stretch (paścimatānam).
Philological Commentary
The reading dorbhyāṃ padāgradvitayaṃ is well attested but is somewhat strange because dos usually means `the arm' rather than the hands. The variant dvābhyāṃ karā\-bhyāṃ dvitayaṃ, “with both hands”, appears to be an attempt to remove dorbhyāṃ, but it introduces the problem of the toes not being mentioned.
Metre: Upajāti

Readings

folio lost in α1
dorbhyāṃ cett. ] dvābhyāṃ η2 πω
padāgra cett. incl. α3 ] padāgryau α2, karābhyāṃ η2 πω, ca pāda δ1 δ2
deśo cett. ] deśe π2ac πω, deśaḥ α3 π2pc
vased α2 γ1 ε1 ζ1 η1 π1π2πω χ ] 'bhyased δ1 δ2, bhaved ζ3, paśyed α3, d η2
tāṇam āhuḥ α2 α3 ε1 ] tānam āhuḥ γ1 δ1 δ2 η2 π1π2πω χ, tāṇabandhaḥ ζ1 η1, tānabandhaḥ ζ3
Sources
Cf. Śivasaṃhitā 3.108

prasārya caraṇadvandvaṃ parasparasusaṃyutam/

svapāṇibhyāṃ dṛḍhaṃ dhṛtvā jānūpari śiro nyaset//

Testimonia
Haṭharatnāvalī 3.66, Yogacintāmaṇi f. 84r (\attr HP), Yuktabhavadeva 6.22 (\attr HP) dorbhyāṃ HRĀ YBhD ] dvābhyāṃ HRĀv.l., YCM

padāgradvitayaṃ HRĀ ] ca pādadvitayaṃ YCM YBhD, karābhyāṃ dvitayaṃ HRĀv.l.

lalāṭadeśo HRĀ YCM ] lalāṭapaṭṭo YBhD

vased idaṃ HRĀ ] 'bhyased idaṃ YCM, nyased idaṃ YBhD
Jyotsna Commentary
पश्चिमतानासनमाह प्रसार्येति. भुवि भूमौ दण्डस्य रूपमिव रूपं ययोस्तौ दण्डाकारौ श्लिष्टगुल्फौ प्रसार्य प्रसारितं कृत्वा. दोर्भ्याम् आकुञ्चिततर्जनीभ्यां भुजाभ्यां पदोः पादयोश्चाग्रे अग्रभागौ तयोर्द्वितयं द्वयमङ्गुष्ठप्रदेशयुग्मं बलादाकर्षणपूर्वकं यथा जान्वधोभागस्य भूमेर् उत्थानं न स्यात्तथा गृहीत्वा. जानोरुपरिन्यस्तो ललाटदेशो येन तादृशो यत्र वसेत्. इदं पश्चिमताननामकमासनमाहुः.
paścimatānāsanam āha prasāryeti. bhuvi bhūmau daṇḍasya rūpam iva rūpaṃ yayos tau daṇḍākārau śliṣṭagulphau prasārya prasāritaṃ kṛtvā. dorbhyām ākuñcitatarjanībhyāṃ bhujābhyāṃ padoḥ pādayoś cāgre agrabhāgau tayor dvitayaṃ dvayam aṅguṣṭhapradeśayugmaṃ balād ākarṣaṇapūrvakaṃ yathā jānvadhobhāgasya bhūmer utthānaṃ na syāt tathā gṛhītvā. jānor uparinyasto lalāṭadeśo yena tādṛśo yatra vaset. idaṃ paścimatānanāmakam āsanam āhuḥ.
HP 1.29

इति पश्चिमताणमासनाग्र्यं

पवनं पश्चिमवाहिनं करोति ।

उदयं जठरानलस्य कुर्या-

दुदरे कार्श्यमरोगतां च पुंसाम् ॥

iti paścimatāṇam āsanāgryaṃ

pavanaṃ paścimavāhinaṃ karoti /

udayaṃ jaṭharānalasya kuryād

udare kārśyam arogatāṃ ca puṃsām //

Foremost among āsanas, the back-stretch thus makes the breath flow to the back [of the body] (i.e. in the central channel), increases the digestive fire, makes the belly thin and prevents diseases in men.
Philological Commentary
The use of the word paścima to mean the central channel is found at Yogabīja 95 (paścimamārgataḥ), 108 (paścime pathi), 117 (paścimadvāramārgeṇa) and 121 (paścimaṃ). Cf. the usages of paścima\-mārga in Dattātreyayogaśāstra 140 and Śivasaṃhitā 3.110 (from which this verse is likely to be derived). Brahmānanda understands paścima as referring to the Suṣumṇā (Jyotsnā 1.29): paścimavāhinaṃ paścimena paścimamārgeṇa suṣumṇāmārgeṇa vahatīti paścimavāhī.
Metre: Śiśulīlā

Readings

tāṇam α2 α3 ε1 ζ1 η1 ] tānam γ1 δ1 δ2 ζ3 η2 π1 π2 πω χ, tāyām α1
āsanāgryaṃ α1 δ2 ε1 ζ3 η1 π2 πω χ ] āsanāgraṃ π1, āsanāśāgryaṃ η2, āsanākhyaṃ δ1 ζ1, āsanaṃ α2 α3, āyanaṃ γ1
paścima cett. ] paścimā δ1
vāhinaṃ cett. incl. α3 ] vāhanaṃ α1 ζ1 πω, vahena α2
udayaṃ cett. ] udaraṃ α3 π1
jaṭharānalasya cett. ] jaṭharānilasya δ1
kārśyam cett. ] kāryam γ1, kṛśyam πω
arogatāṃ α1α2α3 ζ1 ζ3 η1pc π1 π2 χ ] alogatāṃ γ1, arogitāṃ δ1 η1ac η2, arogiṇaṃ δ2, arogyatāṃ πω
Sources
Cf. Śivasaṃhitā 3.109–110

āsanāgryam idaṃ proktaṃ jaṭharānaladīpanam/

dehāvasādaharaṇaṃ paścimottānasaṃjñakam//

ya etad āsanaṃ śreṣṭhaṃ pratyahaṃ sādhayet sudhīḥ/

vāyuḥ paścimamārgeṇa tasya saṃcarati dhruvam//

Testimonia
Haṭharatnāvalī 3.67, Yogacintāmaṇi f. 84r (\attr HP) arogatāṃ HRĀ ] arogitāṃ YCM
Jyotsna Commentary
अथ तत्फलमितीति. इति पूर्वोक्तमासनेष्व्'प्यग्र्यं मुख्यं पश्चिमतानम्पवनं प्राणं पश्चिमवाहिनं पश्चिमेन पश्चिममार्गेण सुषुम्नामार्गेण वहतीति पश्चिमवाही तं तादृशं करोति. जठरानलस्य जठरे यो 'नलो 'ग्निस्तस्योदयं वृद्धिं कुर्यात्. उदरे मध्यप्रदेशे कार्श्यं कृशत्वं कुर्यात्. अरोगतामारोग्यं चकारान्नाडीवलनादिसाम्यं कुर्यात्.
atha tatphalam itīti. iti pūrvoktam āsaneṣv 'py agryaṃ mukhyaṃ paścimatānam pavanaṃ prāṇaṃ paścimavāhinaṃ paścimena paścimamārgeṇa suṣumnāmārgeṇa vahatīti paścimavāhī taṃ tādṛśaṃ karoti. jaṭharānalasya jaṭhare yo 'nalo 'gnis tasyodayaṃ vṛddhiṃ kuryāt. udare madhyapradeśe kārśyaṃ kṛśatvaṃ kuryāt. arogatām ārogyaṃ cakārān nāḍīvalanādisāmyaṃ kuryāt.
HP 1.30

धरामवष्टभ्य करस्थलाभ्यां

तत्कूर्परस्थापितनाभिपार्श्वः ।

उच्चासनो दण्डवदुत्थितः खे

मयूरमेतत्प्रवदन्ति पीठम् ॥

dharām avaṣṭabhya karasthalābhyāṃ

tat kūrparasthāpitanābhipārśvaḥ /

uccāsano daṇḍavad utthitaḥ khe

mayūram etat pravadanti pīṭham //

Supporting oneself on the ground with both palms, the elbows placed on either side of the navel, lifted up into the air in a raised posture [as straight] as a stick: they call this posture the peacock.
Philological Commentary
There is no direct source of this verse, but it has the same elements as two verses in the Vasiṣṭhasaṃhitā (1.76–77), which are themselves derived from earlier Vaiṣṇava sources (see Mallinson 2014: 227 n. 9). The compound uccāsanaḥ in the third verse quarter seems to approximate in a somewhat vague way the Vasiṣṭhasaṃhitā’s reading samunnataśiraḥpādaḥ.

In the second verse quarter, the pronoun in tatkūrpare refers to the two hands. This is stated more explicitly (i.e. hastayoḥ kūrparau) in Vasiṣṭhasaṃhitā 1.76c and Yogayājñavalkya 3.15c.
Metre: Upajāti

Readings

karasthalābhyāṃ α3 ε1 ζ1 ] karadvayābhyāṃ α1 α2 ζ3, karadvayena γ1 η1 η2 π1π2πω χ, punaḥ karābhyāṃ δ1, puraḥ karābhyāṃ δ2
kūrpara ζ1 ζ3 η1 η2 π1 π2 χ ] kurpara α1 γ1 πω, karpara α2, korpara ε1, kurpare δ1 δ2
pārśvaḥ cett. ] pārśve α2 δ1 δ2 πω
uccāsano cett. ] uccāsanā α1, uccāsane ζ3, taccāsanaṃ δ1 δ2
daṇḍavad cett. ] daṃḍa i° α3
utthitaḥ khe γ1 δ1 δ2 ε1 ζ3 η1 η2 π1 χ ] utthitaḥ khaṃ ζ1, ucchitaḥ ṣe α2, utthitaś cet α1, ucchritaś ca π2, uthitasya πω, °votthitāṃgo α3
mayūram α1 α3 ε1 η1 π1 πω ] māyūram α2 γ1 δ1 δ2 ζ1 ζ3 η2 π2 χ
pīṭham cett. ] pāṭhaṃ α2, pāṭhāṃ π1, santaḥ δ1 δ2
Sources
Cf. Vasiṣṭhasaṃhitā 1.76–77

avaṣṭabhya dharāṃ samyak talābhyāṃ ca karadvayam/

hastayoḥ kūrparau cāpi sthāpayan nābhipārśvayoḥ//

samunnataśiraḥpādo daṇḍavad vyomni saṃsthitaḥ/

mayūrāsanam etad dhi sarvapāpavināśanam//

76b ca karadvayam ] karayor dvayoḥ

Testimonia
Haṭharatnāvalī 3.42, Yogacintāmaṇi f. 84r (\attr HP) karasthalābhyāṃ ] karadvayena HRĀ, punaḥ karābhyāṃ YCM

kūrpara ] kūrpare HRĀ YCM

uccāsano HRĀ ] tadāsane YCM

pīṭham HRĀ ] santaḥ YCM

mayūram HRĀ YCM ] māyūram HRĀv.l.
Jyotsna Commentary
अथ मायूरासनमाह धरामिति. करद्वयेन करयोर्द्वयं युग्मं तेन धराम्भूमिमवष्टभ्य अवलम्ब्य प्रसारिताङ्गुली भूमिसंलग्नतलौ संन्निहितौ करौ कृत्वेत्यर्थः. तस्य करद्वयस्य कूर्परयोः भुजमध्यसन्धिभागयोः स्थापिते धृते नाभेः पार्श्वे पार्श्वभागौ येन स उच्चासन उच्चमुन्नतमासनं यस्यैतादृशः. खे शून्ये दण्डवद्दण्डेन तुल्यम् उत्थित ऊर्ध्वं स्थितो यत्र भवति तन्मायूरम्मयूरस्येदं तत्सम्बन्धित्वात्तन्नामकं प्रवदन्ति. योगिन इति शेषः.
atha māyūrāsanam āha dharām iti. karadvayena karayor dvayaṃ yugmaṃ tena dharām bhūmim avaṣṭabhya avalambya prasāritāṅgulī bhūmisaṃlagnatalau saṃnnihitau karau kṛtvety arthaḥ. tasya karadvayasya kūrparayoḥ bhujamadhyasandhibhāgayoḥ sthāpite dhṛte nābheḥ pārśve pārśvabhāgau yena sa uccāsana uccam unnatam āsanaṃ yasyaitādṛśaḥ. khe śūnye daṇḍavad daṇḍena tulyam utthita ūrdhvaṃ sthito yatra bhavati tan māyūram mayūrasyedaṃ tatsambandhitvāt tannāmakaṃ pravadanti. yogina iti śeṣaḥ.
HP 1.31

हरति सकलरोगानाशु गुल्मोदरादी-

नभिभवति च दोषानासनं श्रीमयूरम् ।

बहुकदशनभुक्तं भस्म कुर्यादशेषं

जनयति जठराग्निं जारयेत्कालकूटम् ॥

harati sakalarogān āśu gulmodarādīn

abhibhavati ca doṣān āsanaṃ śrīmayūram /

bahukadaśanabhuktaṃ bhasma kuryād aśeṣaṃ

janayati jaṭharāgniṃ jārayet kālakūṭam //

The glorious peacock posture uickly cures all illnesses, beginning with bloating and abdominal diseases, and overcomes humoral imbalances. It reduces to ash food which is bad or has been eaten to excess, kindles the digestive fire and causes strong poison to be digested.
Metre: Mālinī

Readings

rogān āśu cett. ] rogān asu πω, rogān śvāsa ζ1, rogāśca α2, doṣān āśu η2
gulmo cett. ] gulpho γ1, gulphau α1
abhibhavati ca α3 δ1 δ2 ε1 ζ1 η1 η2 χ ] abhibhavati α1 ζ3, abhavati ca γ1, abhavati πω, na bhavati bhava π1, na hi bhavati ca π2, (n)ibhibhavati vadi ca α2
bahukadaśanabhuktaṃ cett. ] bahuḷam api ca bhuktaṃ α3
bhasma cett. ] tac ca δ1
aśeṣaṃ cett. ] aśeṣo η1, vicitraṃ ε1, avitraṃ π1, iśutraṃ ζ1, om. π2
jaṭharāgniṃ cett. ] jaṭharāgraṃ ζ1, vaḍavājñiṃ πω
jārayet cett. ] jīrayet α1, jiryate α3, jvālayet η2
Testimonia
Haṭharatnāvalī 3.43, Yogacintāmaṇi f. 84r (\attr HP) aśeṣam YCM ] vicitram HRĀ

jārayet YCM ] jīryate HRĀ
Jyotsna Commentary
मयूरासनगुणानाह हरतीति. गुल्मो रोगविशेषः उदरं जलोदरं ते आदिनी येषां प्लीहादीनां ते तथा तान्सकलरोगान्सकला ये रोगास्तानाशु झटिति हरति नाशयति. श्रीमयूरमासनमिति सर्वत्र सम्बध्यते. दोषान्वातपित्तकफानालस्यादींश्चाभिभवति तिरस्करोति. बह्वतिशयितं कदशनं कदन्नं यद्भुक्तं तदशेषं समस्तं भस्मकुर्यात्पाचयेदित्यर्थः. जठराग्निं जठरानलं जनयति प्रादुर्भावयति. कालकूटम्विषं कालकूटशब्दो 'त्र कालकूटवदपकारकान्नपरः तं जारयेत् जीर्णं कुर्यात्पाचयेदित्यर्थः.
mayūrāsanaguṇān āha haratīti. gulmo rogaviśeṣaḥ udaraṃ jalodaraṃ te ādinī yeṣāṃ plīhādīnāṃ te tathā tān sakalarogān sakalā ye rogās tān āśu jhaṭiti harati nāśayati. śrīmayūram āsanam iti sarvatra sambadhyate. doṣān vātapittakaphān ālasyādīṃś cābhibhavati tiraskaroti. bahv atiśayitaṃ kadaśanaṃ kadannaṃ yad bhuktaṃ tad aśeṣaṃ samastaṃ bhasmakuryāt pācayed ity arthaḥ. jaṭharāgniṃ jaṭharānalaṃ janayati prādurbhāvayati. kālakūṭam viṣaṃ kālakūṭaśabdo 'tra kālakūṭavad apakārakānnaparaḥ taṃ jārayet jīrṇaṃ kuryāt pācayed ity arthaḥ.
HP 1.32

उत्तानं शववद्भूमौ शयनं तु शवासनम् ।

सर्वासनश्रान्तिहरं चित्तविश्रान्तिसाधनम् ॥

uttānaṃ śavavad bhūmau śayanaṃ tu śavāsanam /

sarvāsanaśrāntiharaṃ cittaviśrāntisādhanam //

Lying face up on the ground like a corpse is the corpse posture. It removes fatigue [caused by practising] any āsana and calms the mind.
Metre: Anuṣṭubh (c: bha-vipulā)

Readings

uttānaṃ δ1 δ2 ε1 ζ1 ζ3 η1 πω χ ] uttāna α1α2α3 γ1 η2 π1 π2
śayanaṃ tu śavāsanam α1α2α3 γ1 ε1 ζ1 η1 π1π2πω ] śayanaṃ ca śavāsanam δ2 ζ3 η2, śayanaṃ tac chavāsanam χ, śavāsanam idaṃ smṛtam δ1
sarvāsana α2 α3 γ1 ε1 ζ1 η1 η2 π1 π2 ] savāsana πω, śavāsanaṃ α1 δ1 δ2 ζ3 χ
śrānti cett. ] śrama ε1 ζ3, gati α2
viśrānti cett. ] vikrānti δ2
sādhanam α1 α2 γ1 δ1 ε1 ζ1 π1π2πω ] kārakam α3 δ2 ζ3 η1 η2 χ
Sources
Cf. Dattātreyayogaśāstra 24cd

uttānaśavavad bhūmau śayanaṃ coktam uttamam//

Testimonia
Yogacintāmaṇi f. 84r (\attr HP), Yuktabhavadeva 6.21 (\attr HP) śayanaṃ tu śavāsanam YBhD ] śavāsanam idaṃ smṛtam YCM

sarvāsana ] śavāsanaṃ YCM YBhD

sādhanam YCM ] kārakam YBhD Cf. Haṭharatnāvalī 3.76

athāntimaṃ śavāsanam

prasārya hastapādau ca viśrāntyā śayanaṃ tathā/

sarvāsanaśramaharaṃ śayitaṃ tu śavāsanam//

Cf. Haṭhatattvakaumudī 7.12

śavāsanaṃ hṛtkupitavātagranthivibhedakam/

sarvāsanaśrāntijit hṛtśramaghnaṃ yogisaukhyadam//

Jyotsna Commentary
शवासनमाहार्धेन उत्तानमिति. शवेन मृतशरीरेण तुल्यं शववदुत्तानं भूमिसंलग्नं पृष्ठं यथा स्यात्तथा शयनं निद्रायामिव संनिवेशो यत्तच्छवासनं. शवाख्यमासनम्. शवासनप्रयोजनमाह उत्तरार्धेन. शवासनं श्रान्तिहरं श्रान्तिं हठाभ्यासश्रमं हरतीति श्रान्तिहरं. चित्तस्य विश्रान्तिर्विश्रामस्तस्याः कारकम्.
śavāsanam āhārdhena uttānam iti. śavena mṛtaśarīreṇa tulyaṃ śavavad uttānaṃ bhūmisaṃlagnaṃ pṛṣṭhaṃ yathā syāt tathā śayanaṃ nidrāyām iva saṃniveśo yat tac chavāsanaṃ. śavākhyam āsanam. śavāsanaprayojanam āha uttarārdhena. śavāsanaṃ śrāntiharaṃ śrāntiṃ haṭhābhyāsaśramaṃ haratīti śrāntiharaṃ. cittasya viśrāntir viśrāmas tasyāḥ kārakam.
HP 1.33

चतुराशीत्यासनानि शिवेन कथितानि तु ।

तेभ्यश्चतुष्कमादाय सारभूतं ब्रवीम्यहम् ॥

caturāśītyāsanāni śivena kathitāni tu /

tebhyaś catuṣkam ādāya sārabhūtaṃ bravīmy aham //

Śiva has taught eighty-four āsanas. I shall take the four best from them and describe them.
Philological Commentary
The word tu is often used to introduce a new posture, but in this case seems to be a verse filler.

In the first and third verse quarters, Svātmārāma appears to have rewritten Śivasaṃhitā 3.96 to include the information that it was Śiva (śivena) who taught the eighty-four āsanas, whereas in the source Śiva is himself speaking. Svātmārāma also changes the meaning of the second half of the verse, as the Śivasaṃhitā states that Śiva picked out the four best postures and taught them, whereas in the Haṭhapradīpikā it reads as though Svātmārāma himself is responsible for picking out the four best postures and teaching them. There are other instances in the Haṭhapradīpikā where Svātmārāma borrows a verse with a first person verb (e.g. 3.43). However, in this instance, he may have intended to indicate that he chose the four postures coming after this verse (i.e. siddha, padma, siṃha and bhadra) because the Śivasaṃhitā follows 3.96 with teachings on the postures called siddha, padma, paścimottāna and svastika. The vocative here (sakhe) is also found in Haṭhapradīpikā 4.56, which is also likely to be an authorial verse.
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

caturāśītyāsanāni cett. ] caturaśītyāsanāni γ1 ε1 χ, caturāśityāsanebhya π1
śivena kathitāni cett. ] sarvāṇi kathitāni ζ1, kathitāni śivena π2, om. π1
tu α1 α3 ε1 ζ1 ζ3 η1 η2 π2 πω ] vai γ1 δ1 δ2, ca α2 χ, om. π1
tebhyaś catuṣkam ādāya cett. ] tebhyaś catu \_ m ādāya ζ1, caturāsanaṃ π1
bravīmy aham cett. ] om. π1
Sources
Śivasaṃhitā 3.96 śivena kathitāni tu ] santi nānāvidhāni ca ŚS

sārabhūtaṃ ] mayoktāni ŚS Cf. Vivekamārtaṇḍa 5

caturāśītilakṣānām ekaikaṃ samudāhṛtaṃ/

ataḥ śivena pīṭhānāṃ ṣoḍaśonaṃ śataṃ kṛtam//

Testimonia
Haṭharatnāvalī 3.23, Yogacintāmaṇi f. 84v (\attr HP) tu HRĀ ] vai YCM
Jyotsna Commentary
वक्ष्यमाणासनचतुष्टयस्य श्रेष्ठत्वं वदन्नाह चतुरशीतीति. शिवेनेश्वरेण चतुरधिकाशीतिसङ्ख्याकान्यासनानि कथितानि. चकाराच्चतुरशीतिलक्षाणि च. तदुक्तं गोरक्षनाथेन

आसनानि च तावन्ति यावन्त्यो जीवजातयः

एतेषामखिलान्भेदान्विजानाति महेश्वरः

चतुराशीतिलक्षाणि एकैकं समुदाहृतम्

ततः शिवेन पीठानां षोडशोनं शतं कृतमिति.

तेभ्यः शिवोक्तचतुरशीतिलक्षासनानां मध्ये प्रशस्तानि यानि चतुरशीत्यासनानि तेभ्य आदाय गृहीत्वा सारभूतं श्रेष्ठभूतं चतुष्कमहं ब्रवीमीत्यन्वयः.
vakṣyamāṇāsanacatuṣṭayasya śreṣṭhatvaṃ vadann āha caturaśītīti. śiveneśvareṇa caturadhikāśītisaṅkhyākāny āsanāni kathitāni. cakārāc caturaśītilakṣāṇi ca. tad uktaṃ gorakṣanāthena

āsanāni ca tāvanti yāvantyo jīvajātayaḥ

eteṣām akhilān bhedān vijānāti maheśvaraḥ

caturāśītilakṣāṇi ekaikaṃ samudāhṛtam

tataḥ śivena pīṭhānāṃ ṣoḍaśonaṃ śataṃ kṛtam iti.

tebhyaḥ śivoktacaturaśītilakṣāsanānāṃ madhye praśastāni yāni caturaśīty āsanāni tebhya ādāya gṛhītvā sārabhūtaṃ śreṣṭhabhūtaṃ catuṣkam ahaṃ bravīmīty anvayaḥ.
HP 1.34

सिद्धं पद्मं तथा सिंहं भद्रं चेति चतुष्टयम् ।

श्रेष्ठं तत्रापि च सखे तिष्ठ सिद्धासने सदा ॥

siddhaṃ padmaṃ tathā siṃhaṃ bhadraṃ ceti catuṣṭayam /

śreṣṭhaṃ tatrāpi ca sakhe tiṣṭha siddhāsane sadā //

The adept, lotus, lion and auspicious pose: these four are the best and, among those, always sit in the adept’s pose, my dear.
Philological Commentary
It is likely that the original version of this verse contained the vocative with the imperative form of the verb (sakhe tiṣṭha). There are other instances where Svātmārāma included a verse with the vocative (e.g. 4.7c, 4.56b, 4.72d, 4.74c) as though the text were a dialogue. Other versions of this verse are transmitted by some manuscripts of the Haṭhapradīpikā, in which the vocative and imperative verb have been removed. In these cases, sukhe and sukham are difficult to construe because the context suggests that the intended meaning was that one should always sit in siddhāsana (as opposed to the other three āsanas), rather than the prescription to always sit in a comfortable siddhāsana.
Metre: Anuṣṭubh (c: na-vipulā)

Readings

padmaṃ tathā cett. ] padmaṃ yathā πω, patmāsanaṃ ε1, bhadraṃ tathā δ1
siṃhaṃ α2 α3 γ1 ε1 η1 η2 π2 πω χ ] sīhaṃ α1, saiṃhaṃ ζ1 ζ3, svasti π1, padmaṃ δ1, bhadraṃ δ2
bhadraṃ cett. ] siṃhaṃ δ1 δ2
ceti γ1 δ1 δ2 η2 π1 π2 χ ] ce .. α3, caiva α1 α2 η1, caitac ε1 ζ1 πω, cātha ζ3
catuṣṭayam cett. ] catuṣkakaṃ ζ3
tatrāpi ca sakhe α1 α2 γ1 ε1 π1π2πω ] tatrāpi ca sukhe η1 η2 χ, tatrāpi ca sukhaṃ ζ3, tatrāpi sarveṣāṃ α3, tathāpi bhadraṃ ca δ1 δ2, tatra viśeṣeṇa ζ1
tiṣṭha α1 α2 γ1 ε1 π1π2πω ] tiṣṭhat ζ3, tiṣṭhet α3 δ1 δ2 η1 η2 χ, śreṣṭhaṃ ζ1
siddhāsane cett. ] siddhāsanaṃ α3, siṃhāsane δ1, padmāsanaṃ ζ1
sadā cett. ] tadā α3
Testimonia
Haṭharatnāvalī 3.24, Yogacintāmaṇi f. 84v (\attr HP) siṃhaṃ HRĀ ] bhadraṃ YCM

bhadraṃ HRĀ ] siṃhaṃ YCM

ca HRĀ ] vai YCM

sakhe HRĀv.l. ] tathā HRĀ, satve HRĀv.l., padmam YCM

tiṣṭha ] tiṣṭhet HRĀ YCM

तत्र सिद्धासनम् ।

tatra siddhāsanam /

Now, the adept's pose (siddhāsana).

Readings

tatra siddhāsanam α1 α3 η2 π2 χ ] atha siddhāsanam α2 γ1, om. δ1 δ2 ε1 ζ1 ζ3 η1 π1
HP 1.35

योनिस्थानकमङ्घ्रिमूलघटितं कृत्वा दृढं विन्यसे-

न्मेढ्रे पादमथैकमेकहृदयो धृत्वा समं विग्रहम् ।

स्थाणुः संयमितेन्द्रियो'चलदृशा पश्यन् भ्रुवोरन्तरं

चैतन्मोक्षकपाटभेदजनकं सिद्धासनं प्रोच्यते ॥

yonisthānakam aṅghrimūlaghaṭitaṃ kṛtvā dṛḍhaṃ vinyasen

meḍhre pādam athaikam ekahṛdayo dhṛtvā samaṃ vigraham /

sthāṇuḥ saṃyamitendriyo'caladṛśā paśyan bhruvor antaraṃ

caitanmokṣakapāṭabhedajanakaṃ siddhāsanaṃ procyate //

[The yogi] should put the heel at the perineum, firmly place the [other] foot on the penis, focus the mind, hold the body erect and [remain] motionless, his senses restrained, gazing between the brows with his eyes unmoving. This, which breaks open the door to liberation, is called the adept’s pose.
Philological Commentary
In the second verse quarter, the adopted reading ekahṛdayo is supported by two manuscripts of the Haṭhapradīpikā (J2 and ) and is close to the α1reading ekahṛdaye. It is also attested by the six-chapter Viveka\-mārtaṇḍa and the Yoga\-cintāmaṇi, which attributes this verse to an unkown work called the Pavanayogasaṅgraha. In this case, ekahṛdayaḥ appears to describe the yogi as having his mind focused on one thing. There are many variations of this verse quarter in the Haṭhapradīpikā manuscripts, as well as in the manuscripts of the sources and testimonia. Most of the collated witnesses have athaikam eva hṛdaye dhṛtvā, which is close to the adopted reading. Other readings allude here to the practice of the Jālandhara lock, in which the chin is placed on the chest. This is most clearly seen in the Jyotsnā's version, hṛdaye kṛtvā hanuṃ susthiram (`having put the jaw firmly on the chest'). The other well-attested reading, athaikaṃ eva niyataṃ, was an attempt to fix the problem of hṛdaye by replacing it with niyatam, which must be read with meḍhre pādam athaikaṃ (`having fixed one foot on the penis'), but niyatam is redundant here because of vinyaset in the first verse quarter.
Metre: Śārdūlavikrīḍita

Readings

sthānaka α3 ε1 ζ1 ζ3 η1 η2 πω χ ] dvāraka α1 α2 γ1 δ1 δ2 π1 π2
°m aṅghrimūla cett. ] m aṅghrimūlā δ1, mūlamaṅghri η2
ghaṭitaṃ cett. ] puṭakaṃ ζ1
dṛḍhaṃ cett. ] dhruvaṃ ζ1 ζ3
meḍhre cett. ] meḍhraṃ α2 π1, medhre γ1, madhye δ1
ekahṛdayo (em.) ] ekahṛdaye α1 γ1 ε1 ζ1, eka + + + α3, eva hṛdaye α2 δ1 ζ3 η2 π1 χ, eva niyataṃ δ2 π2 πω, āsyahṛdaye η1
dhṛtvā cett. ] kṛtvā δ2 π2 πω χ
samaṃ cett. ] hanuṃ χ
vigraham cett. ] susthiraṃ χ
paśyan α1 ε1 η1 η2 π1π2πω ] paśyad γ1, paśyed α3 δ1 δ2 ζ1 ζ3 χ, pārśve α2
caitan α2 γ1 ε1 η2 π1π2πω ] caitanya α1, ceto α3, etan δ1 δ2 ζ1 ζ3 η1, hy etan χ
janakaṃ cett. ] jananaṃ α2 ζ1
Sources
Vivekamārtaṇḍa 7 athaikam ekahṛdayo VM ] athaikadeśahṛdayo VMv.l., athaikam eva niyataṃ VMv.l., athaikam eva niṣataṃ VMv.l., athaikam eva hṛdayaṃ VMv.l., athaikam ekahṛdayaḥ VMv.l.

dhṛtvā VM ] kṛtvā VMv.l.

paśyan VM ] paśyed VMv.l., paśyad VMv.l.
Testimonia
Haṭharatnāvalī 3.25, Yogacintāmaṇi f. 84v–85r (\attr Pavanayogasaṅgraha) yonisthānakam HRĀ YCM ] yonidvārakam HRĀv.l.

ekahṛdayo ] ekahṛdayaḥ YCM, eva niyataṃ HRĀ eva hṛdaye HRĀv.l.

dhṛtvā ] kṛtvā HRĀ YCM

paśyan HRĀ ] paśyed YCM

caitan HRĀ ] etan YCM

kapāṭa HRĀ YCM ] kavāṭa HRĀv.l.

janakaṃ HRĀ ] nakaraṃ YCM
Jyotsna Commentary
तदेव चतुष्कं नाम्ना निर्दिशति सिद्धमिति. सिद्धं सिद्धासनं पद्मं पद्मासनं सिंहं सिंहासनं भद्रं भद्रासनं च इति चतुष्टयम्श्रेष्ठमतिशयेन प्रशस्यम्. तत्रापि चतुष्टये सुखे सुखकरे सिद्धासने सदा तिष्ठेतेतेन सिद्धासनं चतुष्टये 'प्युत्कृष्टमिति सूचितम्.
आसनचतुष्टये 'प्युत्कृष्टत्वात्प्रथमं सिद्धासनमाह योनिस्थानकमिति. योनिस्थानमेव योनिस्थानकम्स्वार्थे कप्रत्ययः. गुदोपस्थयोर् मध्यप्रदेशो योनिस्थानं तत्. अङ्घ्रिर्वामश्चरणस्तस्य मूलेन पार्ष्णिभागेन घटितं संलग्नं कृत्वा. अथानन्तरमेकम् पादं दक्षिणं पादं मेढ्रे इन्द्रियस्योपरिभागे दृढं यथा स्यात्तथा विन्यसेत्. हृदये हृदयसमीपे हनुं चिबुकं सुस्थिरम्सम्यक्स्थिरं कृत्वा हनुहृदययोश् चतुरङ्गुलमन्तरं यथा भवति तथा कृत्वेति रहस्यम्. संयमितानि विषयेभ्यः परावृत्तानि इन्द्रियाणि येन स तथा. अचला या दृक्दृष्टिस्तया भ्रुवोरन्तरं मध्यं पश्येत्. हि प्रसिद्धं मोक्षस्य यत्कपाटं प्रतिबन्धकं तस्य भेदं नाशं जनयतीति तादृशम्. सिद्धानां योगिनाम्. आस्ते 'त्र आस्यते 'नेनेति वा आसनं सिद्धासननामकमिदं भवेदित्यर्थः.
tad eva catuṣkaṃ nāmnā nirdiśati siddham iti. siddhaṃ siddhāsanaṃ padmaṃ padmāsanaṃ siṃhaṃ siṃhāsanaṃ bhadraṃ bhadrāsanaṃ ca iti catuṣṭayam śreṣṭham atiśayena praśasyam. tatrāpi catuṣṭaye sukhe sukhakare siddhāsane sadā tiṣṭhet etena siddhāsanaṃ catuṣṭaye 'py utkṛṣṭam iti sūcitam.
āsanacatuṣṭaye 'py utkṛṣṭatvāt prathamaṃ siddhāsanam āha yonisthānakam iti. yonisthānam eva yonisthānakam svārthe kapratyayaḥ. gudopasthayor madhyapradeśo yonisthānaṃ tat. aṅghrir vāmaś caraṇas tasya mūlena pārṣṇibhāgena ghaṭitaṃ saṃlagnaṃ kṛtvā. athānantaram ekam pādaṃ dakṣiṇaṃ pādaṃ meḍhre indriyasyoparibhāge dṛḍhaṃ yathā syāt tathā vinyaset. hṛdaye hṛdayasamīpe hanuṃ cibukaṃ susthiram samyaksthiraṃ kṛtvā hanuhṛdayayoś caturaṅgulam antaraṃ yathā bhavati tathā kṛtveti rahasyam. saṃyamitāni viṣayebhyaḥ parāvṛttāni indriyāṇi yena sa tathā. acalā yā dṛk dṛṣṭis tayā bhruvor antaraṃ madhyaṃ paśyet. hi prasiddhaṃ mokṣasya yat kapāṭaṃ pratibandhakaṃ tasya bhedaṃ nāśaṃ janayatīti tādṛśam. siddhānāṃ yoginām. āste 'tra āsyate 'neneti vā āsanaṃ siddhāsananāmakam idaṃ bhaved ity arthaḥ.

मतान्तरे तु ।

matāntare tu /

However, in another school [siddhāsana is taught as follows]:

Readings

matāntare tu α1 γ1 ε1 η2 π2 χ ] matāntare α3 ζ1 ζ3 η1 π1 πω, matāṃtaraṃ α2, matsaṃtare ζ2, matsyendraḥ | matāntaraṃ tu δ1, etan matsyendramataṃ matāntare tu δ2
HP 1.36

मेढ्रादुपरि निक्षिप्य सव्यगुल्फं तथोपरि ।

गुल्फान्तरं च निक्षिप्य सिद्धासनमिदं भवेत् ॥

meḍhrād upari nikṣipya savyagulphaṃ tathopari /

gulphāntaraṃ ca nikṣipya siddhāsanam idaṃ bhavet //

Place the left heel on the penis and put the other heel on top: this is the adept's pose (siddhāsana).
Philological Commentary
Svātmārāma's introductory and following remarks to verse 1.36 indicate that he preferred the siddhāsana of the Vivekamārtaṇḍa over the version taught as muktāsana in the Vasiṣṭhasaṃhitā and Yogayājñavalkya.

Readings

nikṣipya α1 α3 π1 πω ] niḥkṣipya η2, vinyasya α2 γ1 δ1 δ2 ε1 ζ1 ζ3 η1 π2 χ
savya α1α2α3 γ1 ε1 ζ1 η2 π1π2πω ] savyaṃ ζ3 χ, savyaṃ tu η1, vāma δ1 δ2
ca cett. ] tu η1
nikṣipya cett. ] niḥkṣipya η2, vikṣipya α2, vinyasya δ1
idaṃ cett. ] iti δ2
Sources
Vasiṣṭhasaṃhitā 1.81, Yogayājñavalkya 3.14 ca nikṣipya YY ] vinikṣipya VS

bhavet ] smṛtam VS, tu vā YY
Testimonia
Haṭharatnāvalī 3.26, Yogacintāmaṇi f. 85r (\attr Pavanayogasaṅgraha) nikṣipya ] niḥkṣipya HRĀ, vinyasya YCM

ca niḥkṣipya HRĀ ] tu vinyasya YCM

siddhāsanam idaṃ bhavet YCM ] siddhāḥ siddhāsanaṃ viduḥ HRĀ
Jyotsna Commentary
मत्स्येन्द्रसम्मतं सिद्धासनमुक्त्वान्यसंमतं वक्तुमाह मतान्तरे त्विति. तदेव दर्शयति मेढ्रादिति. मेढ्रादुपस्थादुपर्यूर्ध्वभागे सव्यं वामगुल्फं विन्यस्य तथा सव्यवदुपरि सव्यपादस्योपरि न तु सव्यगुल्फस्य. गुल्फान्तरं दक्षिणगुल्फं च निक्षिप्य वसेदिति शेषः. इदं सिद्धासनम्मतान्तराभिमतं भवेदित्यर्थः.
matsyendrasammataṃ siddhāsanam uktvānyasaṃmataṃ vaktum āha matāntare tv iti. tad eva darśayati meḍhrād iti. meḍhrād upasthād upary ūrdhvabhāge savyaṃ vāmagulphaṃ vinyasya tathā savyavad upari savyapādasyopari na tu savyagulphasya. gulphāntaraṃ dakṣiṇagulphaṃ ca nikṣipya vased iti śeṣaḥ. idaṃ siddhāsanam matāntarābhimataṃ bhaved ity arthaḥ.

पूर्वोक्तमेव मत्संमतम् ।

pūrvoktam eva matsaṃmatam /

Only the first teaching [on siddhāsana] is accepted by me.

Readings

om. δ1 δ2 η1 η2 πω
pūrvoktam eva α1 α2 γ1 ε1 ζ1 ζ2 ζ3 π1 π2 χ ] pūrvam evoktam etan α3
matsaṃmatam ζ2 ] matsamaṃtaṃ α1, tatsaṃmataṃ ε1, saṃmataṃ π1, matsyamataṃ α3 ζ1 ζ3, matsyendramatam α2 γ1 π2 χ
HP 1.37

एतत्सिद्धासनं प्राहुरन्ये वज्रासनं विदुः ।

मुक्तासनं वदन्त्येके प्राहुर्गुप्तासनं परे ॥

etat siddhāsanaṃ prāhur anye vajrāsanaṃ viduḥ /

muktāsanaṃ vadanty eke prāhur guptāsanaṃ pare //

Some call this the adept's pose (siddhāsana), others know it as the thunderbolt pose (vajrāsana), a few say it is the pose of the liberated (muktāsana) and some call it the secret pose (guptāsana).

Readings

etat cett. ] esmin α2, kecit δ1, iti δ2
anye cett. ] anyathā α1
muktāsanaṃ cett. incl. α3 ] muktvāsanaṃ δ1, guptāsanaṃ α1 α2
vadanty eke cett. ] vadanty anye δ1 δ2 ε1
guptāsanaṃ cett. incl. α3 ] muktāsanaṃ α1 α2
Testimonia
Haṭharatnāvalī 3.27 Cf. Yogacintāmaṇi f. 85r (\attr Pavanayogasaṅgraha)

etat siddhāsanaṃ prāhuḥ padmāsanam atho viduḥ/

guptāsanaṃ vadanty eke prāhur vajrāsanaṃ pare/

ke cin muktāsanaṃ prāhur idam āsanam uttamam//

Cf. the Telugu Śivayogasāramu by Kolani Ganapatideva (date 14th c.)

siddāsanambunu, gondaru vajrāsanambaniyu/

gondaru muktāsanambaniyu, gondadu gulbāsanam//

and a Telugu verse by the poet Pingali Surana (active 16th c.)

kondaru siddāsanamani

kondaru vajrāsanamani koniyādudurī

pondaga dīnini mariyoka

kondaru guptāsamanu kondru mahātmā

The last two references are taken from Reddy 1982: 41–42.
Jyotsna Commentary
तत्र प्रथमं महासिद्धसंमतमित्याह पूर्वोक्तमिति. अस्यैव मतभेदान्नामभेदानाह एतद् इति. एतत्पूर्वोक्तं सिद्धासनं सिद्धासननामकं प्राहुः. केचिदित्यध्याहारः. अन्ये वज्रासनं वज्रासनसंज्ञकं विदुः जानन्ति. एके मुक्तासनं मुक्तासनाभिधं वदन्ति. परे गुप्तासनं गुप्तासनाख्यं प्राहुः. अत्रासनाभिज्ञाः. यत्र वामपादपार्ष्णिं योनिस्थाने नियोज्य दक्षिणपादपार्ष्णिर्मेण्ढ्रादुपरि स्थाप्यते तत्सिद्धासनम्. यत्र दक्षिणपादपार्ष्णिं योनिस्थाने नियोज्य वामपादपार्ष्णिर्मेढ्रादुपरि स्थाप्यते तद् वज्रासनम्. यत्र तु दक्षिणसव्यपार्ष्णिद्वयमुपर्यधोभागेन संयोज्य योनिस्थानेन संयोज्यते तन्मुक्तासनम्. यत्र च पूर्ववत्संयुक्तं पार्ष्णिद्वयं मेढ्रादुपरि निधीयते तद्गुप्तासनमिति.
tatra prathamaṃ mahāsiddhasaṃmatam ity āha pūrvoktam iti. asyaiva matabhedān nāmabhedān āha etad iti. etat pūrvoktaṃ siddhāsanaṃ siddhāsananāmakaṃ prāhuḥ. kecid ity adhyāhāraḥ. anye vajrāsanaṃ vajrāsanasaṃjñakaṃ viduḥ jānanti. eke muktāsanaṃ muktāsanābhidhaṃ vadanti. pare guptāsanaṃ guptāsanākhyaṃ prāhuḥ. atrāsanābhijñāḥ. yatra vāmapādapārṣṇiṃ yonisthāne niyojya dakṣiṇapādapārṣṇir meṇḍhrād upari sthāpyate tat siddhāsanam. yatra dakṣiṇapādapārṣṇiṃ yonisthāne niyojya vāmapādapārṣṇir meḍhrād upari sthāpyate tad vajrāsanam. yatra tu dakṣiṇasavyapārṣṇidvayam uparyadhobhāgena saṃyojya yonisthānena saṃyojyate tan muktāsanam. yatra ca pūrvavat saṃyuktaṃ pārṣṇidvayaṃ meḍhrād upari nidhīyate tad guptāsanam iti.
HP 1.38

यमेष्विव मिताहारमहिंसां नियमेष्विव ।

मुख्यं सर्वासनेष्वेकं सिद्धाः सिद्धासनं विदुः ॥

yameṣv iva mitāhāram ahiṃsāṃ niyameṣv iva /

mukhyaṃ sarvāsaneṣv ekaṃ siddhāḥ siddhāsanaṃ viduḥ //

Like measured diet amongst rules and non-violence amongst observances, the adepts know siddhāsana to be the single most important of all postures.

Readings

yameṣv iva cett. ] yameṣv eva η1 η2, yameṣu ca π2
mitāhāram cett. ] mitāhāra η1 πω, mitāhāraḥ η2
ahiṃsāṃ δ1 δ2 ζ3 π2 χ ] ahiṃsā α2 α3 ε1 ζ1 η1 η2 π1 πω, nahiṃsāṃ γ1
niyameṣv iva cett. ] niyameṣu ca η1 π2
ekaṃ cett. ] eke δ2 ζ3, evaṃ δ1, eva α2
siddhāḥ siddhāsanaṃ viduḥ cett. ] siddhaṃ si[ddh]. viduḥ α3, etat siddhāsanaṃ viduḥ π2, siddhāsanam idaṃ viduḥ δ1, om. δ2
Sources
Cf. Dattātreyayogaśāstra 33

laghvāhāras tu teṣv eko mukhyo bhavati nāpare/

ahiṃsā niyameṣv eko mukhyo bhavati nāpare// 33//

Testimonia
Yogacintāmaṇi f. 85r (\attr HP) yameṣv iva ] niyameṣu YCM

mitāhāram ] mitāharo YCM

ahiṃsāṃ niyameṣv iva ] yathāhiṃsā yameṣv iva YCM

ekaṃ ] evaṃ YCM

siddhāḥ siddhāsanaṃ viduḥ ] siddhāsanaṃ idaṃ viduḥ YCM
Jyotsna Commentary
अथ सप्तभिः श्लोकैः सिद्धासनं प्रशंसति यमेष्वित्यादिभिः. यमेषु मिताहारमिव. मिताहारो वक्ष्यमाणः सुस्निग्धमधुराहार इत्यादिना. नियमेषु अहिंसामिव. सर्वाणि यान्य् आसनानि तेषु सिद्धाः एकं सिद्धासनं मुख्यं विदुरिति सम्बन्धः.
atha saptabhiḥ ślokaiḥ siddhāsanaṃ praśaṃsati yameṣvityādibhiḥ. yameṣu mitāhāram iva. mitāhāro vakṣyamāṇaḥ susnigdhamadhurāhāra ityādinā. niyameṣu ahiṃsām iva. sarvāṇi yāny āsanāni teṣu siddhāḥ ekaṃ siddhāsanaṃ mukhyaṃ vidur iti sambandhaḥ.
HP 1.39

चतुराशीतिपीठेषु सिद्धमेव सदा भजेत् ।

द्वासप्ततिसहस्रेषु सुषुम्णामिव नाडिषु ॥

caturāśītipīṭheṣu siddham eva sadā bhajet /

dvāsaptatisahasreṣu suṣumṇām iva nāḍiṣu //

Of the eighty-four postures, it is siddhāsana that one should always prefer; in the same way that of the 72,000 channels [one should prefer] Suṣumṇā.
Philological Commentary
Most witnesses have suṣumṇām as the object of the verb abhyaset, which is odd. Others have tried to make sense of this by changing suṣumnām iva nāḍiṣu to nāḍīnāṃ malaśodhanam, which occurs in the Jyotsnā (1.39), Kumbhakapaddhati (120), and Haṭhayoga (quoted in the Yogacintāmaṇi, f. 79r). This variant reading is probably a patch and is probably a patch as no other texts say that siddhāsana clears the channels. It could have been borrowed from verse 3.102*1ab, which has the same half-verse and was added to the section on śakticālana.

Readings

folio lost in α1
caturāśītipīṭheṣu cett. ] caturaśītipīṭheṣu γ1 χ, om. δ2
siddham eva cett. ] siddhāsanaṃ δ1 δ2
sadā bhajet ε1 ] sadā bhavet α2, sadā paṭhet α3, sadābhyaset γ1 δ1 δ2 ζ1 ζ3 η1 η2 π1 π2 πω χ
dvāsaptati cett. ] dvisaptati α3 ζ3
sahasreṣu cett. ] sahasrāsu ζ3, sahasrāṇāṃ χ
suṣumṇām α3 δ1 δ2 ζ3 η2 π1 π2 ] sukhumṇām γ1, suṣumṇā α2 ζ1 η1, mnām ε1, nāḍīnāṃ πω χ
iva nāḍiṣu α3 γ1 δ1 δ2 ε1 ζ1 ζ3 π1 π2 ] iva nāḍikā η1, eva nāḍiṣu η2, ca nāḍiṣu α2, malaśodhanam πω χ
Testimonia
Yogacintāmaṇi f. 85r (\attr HP), Yogasārasaṅgraha p. 9 (\attr Yogasāramañjarī) siddham eva YSS ] siddhāsanaṃ YCM

sadā bhajet ] samabhyaset YCM YSS
Jyotsna Commentary
चतुरशीतीति. चतुरधिकाशीतिसङ्ख्याकानि यानि पीठानि तेषु सिद्धमेव सिद्धासनमेव सदा सर्वदाभ्यसेत्. सिद्धासनस्य सदाभ्यासे हेतुगर्भविशेषणं. द्वासप्ततिसहस्राणां नाडीनां मलशोधनम्मलस्य शोधनं शोधकं यतः.
caturaśītīti. caturadhikāśītisaṅkhyākāni yāni pīṭhāni teṣu siddham eva siddhāsanam eva sadā sarvadābhyaset. siddhāsanasya sadābhyāse hetugarbhaviśeṣaṇaṃ. dvāsaptatisahasrāṇāṃ nāḍīnāṃ malaśodhanam malasya śodhanaṃ śodhakaṃ yataḥ.
HP 1.40

आत्मध्यायी मिताहारी यावद्द्वादशवत्सरम् ।

सदा सिद्धासनाभ्यासाद्योगी निष्पत्तिमाप्नुयात् ।

श्रमदैर्बहुभिः पीठैः किं स्यात्सिद्धासने सति ॥

ātmadhyāyī mitāhārī yāvad dvādaśavatsaram /

sadā siddhāsanābhyāsād yogī niṣpattim āpnuyāt /

śramadair bahubhiḥ pīṭhaiḥ kiṃ syāt siddhāsane sati //

By meditating upon the self, restricting the diet and regularly practising siddhāsana for twelve years, the yogi attains niṣpatti, [the final stage of yoga]. What’s the point of the [other] many tiring postures when there is siddhāsana?
Philological Commentary
The notion of āsanas causing fatigue (śrama) was mentioned earlier in the verse on the corpse pose (1.32).

Readings

folio lost in α1
ātmadhyāyī cett. ] ātmādhyāyī ζ3, ātmadhyāna α2
mitāhārī cett. ] mitāhāro δ1 δ2 ζ1
bhyāsād cett. ] °bhyāsā α2 ζ1, °bhyāse α3, °bhyānād δ1
yogī cett. ] yoge α3, yoga ζ3
niṣpattim āpnuyāt cett. incl. α3 ] niṣpattim avāpnuyāt η2, siddhim avāpnuyāt α2 πω
śramadair bahubhiḥ α2 α3 γ1 ε1 π1 π2 ] śramādau bahubhiḥ η1, samastair bahubhiḥ ζ1, samastabahubhiḥ ζ3, śramadairghyādibhiḥ δ1 δ2, kim ādyair bahubhiḥ η2 πω, kim anyair bahubhiḥ χ
kiṃ syāt α2 γ1 δ1 δ2 ζ3 π2 ] kiṃ vā α3, sadā ε1 η1 η2 πω, kiṃ sadā π1, yadā ζ1, siddhe χ
siddhāsane sati cett. ] siddhāsane satya πω, siddhāsane sthite γ1 π2, siddhisādhanaiḥ π1
Testimonia
Yogacintāmaṇi f. 85r (\attr HP), Yogasārasaṅgraha p. 9 (\attr Yogasāramañjarī) ātmadhyāyī YCM ] ātmadhyāyo YSS

yogī YCM ] yoga YSS

kiṃ syāt YCM ] alaṃ YSS
Jyotsna Commentary
आत्मध्यायीति. आत्मानं ध्यायतीत्यात्मध्यायी. मित आहारो 'स्यास्तीति मिताहारी. यावन्तो द्वादश वत्सराः यावद्द्वादशवत्सरम्. यावदवधारण इत्यव्ययीभावः समासः. द्वादशवत्सरपर्यन्तमित्यर्थः. सदा सर्वदा सिद्धासनस्याभ्यासाद्योगी योगाभ्यासी निष्पत्तिम् योगसिद्धिमाप्नुयात्प्राप्नुयात्. योगाङ्गान्तराभ्यासमन्तरेण सिद्धासनाभ्यासमात्रेण सिद्धिं प्राप्नुयादित्यर्थः.
ātmadhyāyīti. ātmānaṃ dhyāyatīty ātmadhyāyī. mita āhāro 'syāstīti mitāhārī. yāvanto dvādaśa vatsarāḥ yāvaddvādaśavatsaram. yāvad avadhāraṇa ity avyayībhāvaḥ samāsaḥ. dvādaśavatsaraparyantam ity arthaḥ. sadā sarvadā siddhāsanasyābhyāsād yogī yogābhyāsī niṣpattim yogasiddhim āpnuyāt prāpnuyāt. yogāṅgāntarābhyāsam antareṇa siddhāsanābhyāsamātreṇa siddhiṃ prāpnuyād ity arthaḥ.
HP 1.41

प्राणानिले सावधानं बद्धे केवलकुम्भके ।

उत्पद्यते निरायासात्स्वयमेवोन्मनी यथा ॥

prāṇānile sāvadhānaṃ baddhe kevalakumbhake /

utpadyate nirāyāsāt svayam evonmanī yathā //

Just as the [state] beyond mind (unmanī) arises automatically, without effort, when the prāṇa breath has been carefully stopped in kevalakumbhaka, [...]
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

folio lost in α1
prāṇānile cett. ] prāṇānale πω
sāvadhānaṃ α2 α3 γ1 δ2 ε1 ζ1 η1 η2 π1 ] sāvadhāne δ1 π2 πω χ, sāvadhāno ζ3
baddhe δ1 δ2 ε1 ζ3 η1 η2 π2 χ ] baddhvai γ1, baṃdhaḥ ζ1, badha π1, baṃdhe πω, siddh. α3, yuṃye α2
kevalakumbhake δ1 δ2 ε1 ζ3 η1 η2 χ ] kevalakumbhakaḥ α2 α3 ζ1 π1 πω, kevalakumbhataḥ γ1 π2
utpadyate cett. ] utpadyaṃte η1 π2 πω
svayam evonmanī cett. ] (eye-skip)om. π2
yathā cett. ] pathaḥ ε1, tathā η1, kalā χ, om. π2
Testimonia
Yogacintāmaṇi f. 85r (\attr HP) sāvadhānaṃ ] sāvadhāne YCM

utpadyate ] utpatsyate YCM
Jyotsna Commentary
किमन्यैरिति. सिद्धासने सिद्धे सत्यन्यैर्बहुभिः पीठैरासनैः किम्. न किमपीत्यर्थः. सावधाने प्राणानिले प्राणवायौ केवलकुम्भके बद्धे सति उन्मनी उन्मन्यवस्था. सा कलेवाह्लादकत्वाच्चन्द्रलेखेव निरायासादनायासात्स्वयमेवोत्पद्यत उदेति.
kim anyair iti. siddhāsane siddhe saty anyair bahubhiḥ pīṭhair āsanaiḥ kim. na kim apīty arthaḥ. sāvadhāne prāṇānile prāṇavāyau kevalakumbhake baddhe sati unmanī unmanyavasthā. sā kalevāhlādakatvāc candralekheva nirāyāsād anāyāsāt svayam evotpadyata udeti.
HP 1.42

तथैकस्मिन्नेव दृढं बद्धे सिद्धासने सदा ।

बन्धत्रयमनायासात् स्वयमेवोपजायते ॥

tathaikasminn eva dṛḍhaṃ baddhe siddhāsane sadā /

bandhatrayam anāyāsāt svayam evopajāyate //

[...] so too the three locks (bandha) arise automatically without effort, every time siddhāsana alone is firmly adopted.
Philological Commentary
It seems likely that dṛḍhaṃ (rather than dṛḍhe) was originally intended in 1.42a because dṛḍhataraṃ, which is not ambiguous, is used in 1.48a to qualify how padmāsana should be adopted, and dṛḍhaṃ complements sāvadhānaṃ in 1.41a.
Metre: Anuṣṭubh (a: bha-vipulā)

Readings

folio lost in α1
pāda a ] om. ζ1 ζ2 π2
tathaika° cett. ] athaika γ1 δ1 δ2 ζ3
dṛḍhaṃ α2 α3 δ1 δ2 ε1 π1 πω ] dṛḍhe ζ3 η1 η2 χ, dṛdhe γ1
pāda b ] om. ζ1 ζ2 π2
baddhe cett. ] baddha γ1 π1
siddhāsane cett. ] siṃhāsane δ1, padmāsana π1
sadā cett. ] tadā γ1, sati χ
pāda c ] om. π2
Testimonia
Yogacintāmaṇi f. 85r (\attr HP), Yogasārasaṃgraha p. 9 tathaikasminn YSS ] athaikasminn YCM

dṛḍhaṃ YCM ] baddhe YSS

evopayāyate YCM] evopadhiyate YSS
Jyotsna Commentary
तथेति. तथोक्तप्रकारेणैकस्मिन्नेव सिद्धासने दृढे बद्धे सति बन्धत्रयम् मूलबन्धोड्डीयानबन्धजालन्धरबन्धरूपमनायासात्

पार्ष्णिभागेन सम्पीड्य योनिमाकुञ्चयेद्गुदम्

इत्यादिवक्ष्यमाणप्रकारेण मूलबन्धादिषु य आयासस्तं विनैव स्वयमेवोपजायते स्वत एवोत्पद्यत इत्यर्थः.
tatheti. tathoktaprakāreṇaikasminn eva siddhāsane dṛḍhe baddhe sati bandhatrayam mūlabandhoḍḍīyānabandhajālandharabandharūpam anāyāsāt

pārṣṇibhāgena sampīḍya yonim ākuñcayed gudam

ityādivakṣyamāṇaprakāreṇa mūlabandhādiṣu ya āyāsas taṃ vinaiva svayam evopajāyate svata evotpadyata ity arthaḥ.
HP 1.43

नासनं सिद्धसदृशं न कुम्भः केवलोपमः ।

न खेचरीसमा मुद्रा न नादसदृशो लयः ॥*

nāsanaṃ siddhasadṛśaṃ na kumbhaḥ kevalopamaḥ /

na khecarīsamā mudrā na nādasadṛśo layaḥ //*

There is no posture like siddhāsana, no breath-retention like kevala, no seal like khecarī, [and] no [means for the] dissolution [of mind] like the internal sound (nāda).
Metre: Anuṣṭubh (a: na-vipulā)

Readings

folio lost in α1, om. πω
nāsanaṃ siddhasadṛśaṃ cett. ] nāsanaṃ siddhasadanaṃ ζ1, na cāsanaṃ siddhasamaṃ η1 η2
kumbhaḥ kevalopamaḥ cett. ] kuṃbhako balopeta π1, kumbhasadṛśo'nilaḥ η1 η2
nāda cett. ] nādaḥ η1 π1, nādāt α3
Sources
Śivasaṃhitā 5.47 na kumbhaḥ ] na kumbha ŚS

kevalopamaḥ ] sadṛśaṃ balam ŚS
Testimonia
Haṭharatnāvalī 3.29, Yogacintāmaṇi f. 75r (\attr HP) kumbhaḥ kevalopamaḥ HRĀ YCM ] kumbhasadṛśo 'nilaḥ HRĀv.l.
Jyotsna Commentary
नासनमिति. सिद्धेन सिद्धासनेन सदृशमासनं न अस्तीति शेषः. केवलेन केवलकुम्भकेन उपमीयत इति केवलोपमः कुम्भः कुम्भको नास्ति. खेचरीमुद्रासमा मुद्रा नास्ति. नादसदृशो लयो लयहेतुर्नास्ति.
nāsanam iti. siddhena siddhāsanena sadṛśam āsanaṃ na astīti śeṣaḥ. kevalena kevalakumbhakena upamīyata iti kevalopamaḥ kumbhaḥ kumbhako nāsti. khecarīmudrāsamā mudrā nāsti. nādasadṛśo layo layahetur nāsti.

अथ पद्मासनम् ।

atha padmāsanam /

Now the lotus pose (padmāsana).

Readings

atha padmāsanam cett. ] tathā padmāsanam η1, padmāsanam δ1 π1, om. ζ1
HP 1.44

वामोरूपरि दक्षिणं च चरणं संस्थाप्य वामं तथा

याम्योरूपरि पश्चिमेन विधिना धृत्वा कराभ्यां दृढम् ।

अङ्गुष्ठौ हृदये निधाय चिबुकं नासाग्रमालोकये-

देतद्व्याधिविघातकारि यमिनां पद्मासनं प्रोच्यते ॥

vāmorūpari dakṣiṇaṃ ca caraṇaṃ saṃsthāpya vāmaṃ tathā

yāmyorūpari paścimena vidhinā dhṛtvā karābhyāṃ dṛḍham /

aṅguṣṭhau hṛdaye nidhāya cibukaṃ nāsāgram ālokayed

etad vyādhivighātakāri yamināṃ padmāsanaṃ procyate //

Place the right foot on the left thigh, and the left on the right thigh, firmly hold the big toes with the hands crossed behind the back, put the chin on the chest and gaze at the tip of the nose. This, which destroys diseases for those who are disciplined, is called the lotus pose.
Metre: Śārdūlavikrīḍita

Readings

folio lost in α1
dakṣiṇaṃ cett. ] dakṣaṇaṃ α2 πω, vidakṣiṇaṃ δ1
ca cett. ] hi γ1 δ1 δ2 π2, om. α3
tathā cett. ] tato πω
yāmyo α2 α3 ε1 ζ1 η1 π1 πω ] dakṣo γ1 δ1 δ2 ζ3 π2 χ, jānvo η2
paścimena vidhinā cett. ] tasya bandhanavidhau πω
dhṛtvā cett. ] vṛttā α2, pṛṣṭe πω
aṅguṣṭhau cett. ] aṅguṣṭho γ1, aṅguṣṭhe ε1
hṛdaye cett. ] hṛdayaṃ α3 ε1
ālokayed cett. ] ālokayan ε1
vighātakāri (em.) ] vighātakāra α2, vivātakāri π1, vināśakāri α3 ε1 ζ1 ζ3 η1 η2 χ, vināśakāya π2, vināsanaṃ πω, vināśam āśu γ1, vikāranāśa° δ1 δ2
yamināṃ cett. ] ṇāmimaṃ α2, janakaṃ γ1, °nakaraṃ δ1 δ2
Sources
Vivekamārtaṇḍa 8 vighātakāri yamināṃ ] vikārahāri yamināṃ VM, vighātahāri yamināṃ VMv.l., vikāra\-nāśanakaraṃ VMv.l., vikārakaṃdadamanaṇ VMv.l., vināśakāri yamināṃ VMv.l.
Testimonia
Haṭharatnāvalī 3.34, Yogacintāmaṇi f. 85v (\attr Haṭhayoga) ca HRĀ ] hi YCM

yāmyorūpari HRĀ ] dakṣorūpari YCM

vighātakāri yamināṃ ] vināśakāri yamināṃ HRĀ, vikāranāśanakaraṃ YCM
Jyotsna Commentary
पद्मासनं वक्तुमुपक्रमते अथेति. पद्मासनमाह वामोरूपरीति. वामो य ऊरुस्तस्योपरि दक्षिणंम् चरणं. चकारः पादपूरणे. संस्थाप्य सम्यगुत्तानं स्थापयित्वा वामं सव्यं चरणं तथा दक्षिणचरणवद्दक्षो दक्षिणो य ऊरुस्तस्योपरि संस्थाप्य पश्चिमेन भागेन पृष्ठभागेनेति. विधिर्विधानं करयोरित्यर्थात्. तेन कराभ्यां हस्ताभ्यां दृढम्यथा स्यात्तथा अङ्गुष्ठौ पादाङ्गुष्ठौ धृत्वा गृहीत्वा. दक्षिणं करं पृष्ठतः कृत्वा वामोरुस्थितदक्षिणचरणाङ्गुष्ठं गृहीत्वा वामकरं पृष्ठतः कृत्वा दक्षिणोरुस्थितवामचरणाङ्गुष्ठं गृहीत्वेत्यर्थः. हृदये हृदयसमीपे. सामीपिकाधारे सप्तमी. चिबुकं हनुं निधाय उरसश्चतुराङ्गुलान्तरे चिबुकं निधायेति रहस्यम्. नासाग्रम् नासिकाग्रमालोकयेत्पश्येत्. यत्रैतद्यमिनां योगिनां व्याधेर्विनाशं करोतीति व्याधिविनाशकारि पद्मासनमेतन्नामकं प्रोच्यते सिद्धैरिति शेषः.
padmāsanaṃ vaktum upakramate atheti. padmāsanam āha vāmorūparīti. vāmo ya ūrus tasyopari dakṣiṇaṃm caraṇaṃ. cakāraḥ pādapūraṇe. saṃsthāpya samyag uttānaṃ sthāpayitvā vāmaṃ savyaṃ caraṇaṃ tathā dakṣiṇacaraṇavad dakṣo dakṣiṇo ya ūrus tasyopari saṃsthāpya paścimena bhāgena pṛṣṭhabhāgeneti. vidhir vidhānaṃ karayor ity arthāt. tena karābhyāṃ hastābhyāṃ dṛḍham yathā syāt tathā aṅguṣṭhau pādāṅguṣṭhau dhṛtvā gṛhītvā. dakṣiṇaṃ karaṃ pṛṣṭhataḥ kṛtvā vāmorusthitadakṣiṇacaraṇāṅguṣṭhaṃ gṛhītvā vāmakaraṃ pṛṣṭhataḥ kṛtvā dakṣiṇorusthitavāmacaraṇāṅguṣṭhaṃ gṛhītvety arthaḥ. hṛdaye hṛdayasamīpe. sāmīpikādhāre saptamī. cibukaṃ hanuṃ nidhāya urasaś caturāṅgulāntare cibukaṃ nidhāyeti rahasyam. nāsāgram nāsikāgram ālokayet paśyet. yatraitad yamināṃ yogināṃ vyādher vināśaṃ karotīti vyādhivināśakāri padmāsanam etannāmakaṃ procyate siddhair iti śeṣaḥ.

मतान्तरे ।

matāntare /

However, in another school [lotus pose is taught as follows]:

Readings

matāntare α2 α3 ζ2 η1 π1 πω χ ] matāntaraṃ γ1, matāntara ζ3, matāntare tu δ2 ε1 ζ1 η2 π2, matabhede δ1
HP 1.45–46

उत्तानौ चरणौ कृत्वा ऊरुसंस्थौ प्रयत्नतः ।

ऊरुमध्ये तथोत्तानौ पाणी कृत्वा ततो दृशौ ॥

uttānau caraṇau kṛtvā ūrusaṃsthau prayatnataḥ /

ūrumadhye tathottānau pāṇī kṛtvā tato dṛśau //

नासाग्रे विन्यसेद्राजदन्तमूलं च जिह्वया ।

उत्तभ्य चिबुकं वक्षस्यास्थाप्य पवनं शनैः ॥

nāsāgre vinyased rājadantamūlaṃ ca jihvayā /

uttabhya cibukaṃ vakṣasy āsthāpya pavanaṃ śanaiḥ //

Carefully put the upturned feet on the thighs and the upturned hands in the middle of the thighs, fix the eyes on the tip of the nose, raise the root of the uvula with the tongue, place the chin on the chest, gently [draw in] the breath [...].
Philological Commentary
The syntax of this verse as we have presented it is incomplete: at its end pavanaṃ śanaiḥ, `the breath gradually', is left hanging. In the source text, the Dattātreyayogaśāstra, the following verse completes the syntax with pūrayed, “one should inhale”. Either Svātmārāma chose to leave the verse hanging (the following verse in the Dattātreyayogaśāstra adds nothing about the form of the posture, which is the topic here) or the verse that completes the syntax fell out, perhaps because of a scribal error that happened early in the transmission. In the Dattātreyayogaśāstra verses 36 and 37 both end with pavanaṃ śanaiḥ, the repetition of which may have caused an eyeskip.

The manuscript readings with vakṣa sthāpayet (πωand η2) or something similar (η1) do not offer a solution to the incomplete syntax and do not indicate that Svātmārāma rewrote Dattātreyayogaśāstra 36 so that he could omit Dattātreyayogaśāstra 37. (The readings osthāpyot (α2and π1) and otthāpya (ζ3) are surprising and are perhaps Middle Indic forms in which Sanskrit ava- becomes o-.) In the absence of evidence that Svātmārāma included Dattātreyayogaśāstra 37 or wrote a coherent version of Haṭhapradīpikā 1.46, we have made sense of pavanaṃ śanaiḥ by adding “[draw in]” in our translation.

Brahmānanda's comment on the statement, `having raised the root of the uvula with the tongue' (rājadantamūlaṃ ca jihvayā uttabhya) in 1.46 is worth noting. In the context of Haṭhayoga, one would assume this statement to be referring to a type of khecarīmudrā, in which the tongue lifts the root of the uvula, here called the `royal tooth' (rājadanta, on the meaning of which see Mallinson 2007: 209 n. 258). However, Brahmānanda understands it differently (synonyms omitted for clarity):

rājadantānāṃ daṃṣṭrāṇāṃ savyadakṣiṇabhāge sthitānāṃ mūle ubhe mūlasthāne jihvayā uttambhya ūrdhvaṃ stambhayitvā/ gurumukhād avagantavyo'yaṃ jihvābandhaḥ/

Pushing against both roots of the front teeth on the left and right with the tongue [\ldots ] — this fixation of the tongue has to be understood from the mouth of the teacher.
Brahmānanda appears to have had in mind a probably older rule for meditation postures, according to which the tongue rests near the front teeth. One example of this is in Svacchandatantra (4.365f.), which teaches a meditation pose called divyaṃ karaṇam, in which the tongue is to rest at the tip of the teeth (dantāgre jihvām ādāya). Other Tantric texts have this or similar rules, in which the tongue is supposed to rest either on the teeth or the palate, early examples being the Mṛgendrāgama, yogapāda 19 (dantāgre jihvām ādāya) and Mataṅgapārameśvaratantra, yogapāda 2.27 (tālumadhyagatenaiva jihvāgreṇa). Placing the tongue where it does not disturb the meditation seems quite appropriate for a `normal' meditative practice (The rule of placing the tongue at the palate is also found in Īśānaśivagurudevapaddhati 18.120: tāluke jihvāṃ saṃyojya kiñcidvivṛtavaktro dantair dantān asaṃspṛśan ṛjukāyaḥ. For similar references in tantric and other works see Mallinson 2007: 17–24.).

When the context is haṭhayogic physiology, placing the tongue at the uvula, which is the source of `nectar', is more appropriate. Confusingly, yogic terminology includes many names for the uvula, and among these especially the term rājadanta may give rise to confusion, since, as we have seen, the tongue might also in some yoga systems be placed at the front teeth.

Furthermore, the haṭhayogic khecarīmudrā has been described in manifold ways. Usually the tongue is said to be inserted into the cavity above the palate but in some cases it is placed at the uvula. Thus the tenth-century Mokṣopāya (V.55.14c) says that the tongue rests at the `source of the palate' (tālumūlatalālagnajihvā) and the commentary, the Saṃsārataraṇi, on the parallel passage in Laghuyogavāsiṣṭha V.6.155, which reads tālumūlāntarālagnajihvā, explains that this means that the tongue is to be placed in the middle of the two regions of the palate, and that this is the nabhomudrā, alias `khecarī' (tālumūlāntarālagnajihvamūlaḥ tālumūlayoḥ kākudamūladeśayoḥ āntare lagnam ālagnam jihvāmūlam yasyety anena nabhomudrā darśitā/ yā hi khecarı̄ty ucyate).

A little later in the Mokṣopāya (V.78.24ab) it is made clear that one should reach the uvula, `at the root of the palate' (tālumūlagatāṃ yatnāj jihvayākramya ghaṇṭikām). In view of this background we must conclude that the author of the Jyotsnā was probably not aware of the yogic meaning of rājadanta and has tried his best to make sense of the passage, echoing the idea of the two roots of the palate (although his text is not talking about the palate), but then referring to the instruction of the teacher for practical details, probably noticing that his literal interpretation is somewhat opaque. In addition to his commentary on 1.46 (translated above), Brahmānanda’s comments on rājadantasthajihvāyām at 3.22 indicate that he thought the rājadanta refers to the front teeth (kutaḥ?yato dantānāṃ rājāno rājadantā rājadanteṣu tiṣṭhatīti rājadantasthāḥ, rājadantasthā cāsau jihvā ca tasyāṃ rājadantasthajihvāyāṃ bandhaḥ, taduparibhāgasya sambandhaḥ śastaḥ).

Readings 1.45

folio lost in α1
prayatnataḥ cett. ] vidhānataḥ δ1
tathottānau cett. ] tathauttānau α2 δ1 η2
pāṇī cett. ] pāṇiṃ η2 π2
tato dṛśau cett. ] tato dṛśai πω, tato dṛśe α2, tu tādṛśau δ1 δ2

Readings 1.46

folio lost in α1
nāsāgre cett. ] nāsagre δ1
vinyased cett. ] vinyasya πω
rāja α2 α3 γ1 δ1 δ2 η2 π1 χ ] rājan ε1, rājā ζ1, dṛṣṭiṃ ζ3 η1, dṛṣṭī πω, lac. π2
mūlaṃ cett. ] mūle δ1 δ2 π2 χ
ca α2 α3 δ1 δ2 ε1 ζ3 η1 η2 πω ] tu γ1 ζ1 π1 π2 χ
uttabhya α2 γ1 ζ1 η2 ] uttambhya δ1 δ2 ζ3 η1 π1π2πω χ, unnamya ε1
vakṣasy α2 α3 γ1 δ1 δ2 ε1 ζ1 π1 π2 χ ] cakṣasy ζ3, vakṣaṃ η1, vakṣa η2 πω
āsthāpya δ1 δ2 ε1 ] utthāpya γ1 χ, utthāya π2, utthāyot ζ1, otthāpya ζ3, osthāpyot α2 π1, sthāpayet η1 η2 πω, ākṛṣya α3
Sources
Dattātreyayogaśāstra 35–37

uttānau caraṇau kṛtvā ūrusaṃsthau prayatnataḥ/

ūrumadhye tathottānau pāṇī kṛtvā tato dṛśau//

nāsāgre vinyased rājadantamūlaṃ ca jihvayā/

uttabhya cibukaṃ vakṣasy āsthāpya pavanaṃ śanaiḥ//

yathāśaktyā samākṛṣya pūrayed udaraṃ śanaiḥ/

yathāśaktyaiva paścāt tu recayet pavanaṃ śanaiḥ//

vakṣasy DYŚ ] vakṣe ŚS DYŚv.l., vakṣaḥ DYŚv.l., vakṣya DYŚv.l.

āsthāpya DYŚ ] saṃsthāpya ŚS, DYŚv.l., āsthāya DYŚv.l., sthāpayet DYŚv.l., vakṣastha DYŚv.l.

 Cf. Śivasaṃhitā 3.102–104

uttānau caraṇau kṛtvā ūrusaṃsthau prayatnataḥ/

ūrumadhye tathottānau pāṇī kṛtvā tu tādṛśau//

nāsāgre vinyased dṛṣṭiṃ rājadantaṃ ca jihvayā/

uttambhya cibukaṃ vakṣe saṃsthāpya pavanaṃ śanaiḥ//

yathāśaktyā samākṛṣya pūrayed udaraṃ śanaiḥ/

yathāśaktyaiva paścāt tu recayed anirodhataḥ//

Testimonia
Haṭharatnāvalī 3.36–3.37, Yogacintāmaṇi f. 85v ūrusaṃsthau prayatnataḥ YCM ] ūrvoḥ saṃsthāpya yatnataḥ HRĀ

ca HRĀ ] tu YCM

vakṣasyāsthāpya ] vakṣaḥ saṃsthāpya HRĀ, vakṣasy utthāpya YCM
Jyotsna Commentary
मत्स्येन्द्रनाथाभिमतं पद्मासनमाह उत्तानाविति. उत्तानौ चरणौ ऊरुसंलग्नपृष्ठभागौ चरणौ पादौ प्रयत्नतः प्रकृष्टाद्यत्नादूरुसंस्थावूर्वोः सम्यक्तिष्ठत इत्यूरुसंस्थौ तादृशौ कृत्वा. ऊर्वोर्मध्ये ऊरुमध्ये. तथा चार्थे. पाणी करावुत्तानौ कृत्वा. ऊरुसंस्थोत्तानपादोभयपार्ष्णिसंलग्नपृष्ठं सव्यं पाणिमुत्तानं कृत्वा तदुपरि दक्षिणं पाणिं चोत्तानं कृत्वेत्यर्थः. ततस्तदनन्तरं. दृशौ दृष्टी. नासाग्र इति नासाग्रे नासिकाग्रे विन्यसेद्विशेषेण निश्चलतया न्यसेदित्यर्थः. राजदन्तानां दंष्ट्राणां सव्यदक्षिणभागे स्थितानां मूले उभे मूलस्थाने जिह्वया उत्तम्भ्य ऊर्ध्वं स्तम्भयित्वा. गुरुमुखादवगन्तव्यो 'यं जिह्वाबन्धः. चिबुकं वक्षसि निधायेति शेषः. शनैर्मन्दं मन्दं पवनं वायुमुत्थाप्य. अनेन मूलबन्धः प्रोक्तः. मूलबन्धो 'पि गुरुमुखादेवावगन्तव्यः. वस्तुतस्तु जिह्वाबन्धेनैवायं चरितार्थ इति हठरहस्यविदः. इदमिति. एवं यत्रास्यते तदिदं पद्मासनं पद्मासनाभिधानं प्रोक्तम्. आसनज्ञैरिति शेषः. कीदृशम्सर्वेषां व्याधीनां विशेषेण नाशनं येन केनापि भाग्यहीनेन दुर्लभम्. धीमता भुवि भूमौ लभ्यते प्राप्यते.
matsyendranāthābhimataṃ padmāsanam āha uttānāv iti. uttānau caraṇau ūrusaṃlagnapṛṣṭhabhāgau caraṇau pādau prayatnataḥ prakṛṣṭād yatnād ūrusaṃsthāv ūrvoḥ samyak tiṣṭhata ity ūrusaṃsthau tādṛśau kṛtvā. ūrvor madhye ūrumadhye. tathā cārthe. pāṇī karāv uttānau kṛtvā. ūrusaṃsthottānapādobhayapārṣṇisaṃlagnapṛṣṭhaṃ savyaṃ pāṇim uttānaṃ kṛtvā tadupari dakṣiṇaṃ pāṇiṃ cottānaṃ kṛtvety arthaḥ. tatas tadanantaraṃ. dṛśau dṛṣṭī. nāsāgra iti nāsāgre nāsikāgre vinyased viśeṣeṇa niścalatayā nyased ity arthaḥ. rājadantānāṃ daṃṣṭrāṇāṃ savyadakṣiṇabhāge sthitānāṃ mūle ubhe mūlasthāne jihvayā uttambhya ūrdhvaṃ stambhayitvā. gurumukhād avagantavyo 'yaṃ jihvābandhaḥ. cibukaṃ vakṣasi nidhāyeti śeṣaḥ. śanair mandaṃ mandaṃ pavanaṃ vāyum utthāpya. anena mūlabandhaḥ proktaḥ. mūlabandho 'pi gurumukhād evāvagantavyaḥ. vastutas tu jihvābandhenaivāyaṃ caritārtha iti haṭharahasyavidaḥ. idam iti. evaṃ yatrāsyate tad idaṃ padmāsanaṃ padmāsanābhidhānaṃ proktam. āsanajñair iti śeṣaḥ. kīdṛśam sarveṣāṃ vyādhīnāṃ viśeṣeṇa nāśanaṃ yena kenāpi bhāgyahīnena durlabham. dhīmatā bhuvi bhūmau labhyate prāpyate.
मत्स्येन्द्रनाथाभिमतं पद्मासनमाह उत्तानाविति. उत्तानौ चरणौ ऊरुसंलग्नपृष्ठभागौ चरणौ पादौ प्रयत्नतः प्रकृष्टाद्यत्नादूरुसंस्थावूर्वोः सम्यक्तिष्ठत इत्यूरुसंस्थौ तादृशौ कृत्वा. ऊर्वोर्मध्ये ऊरुमध्ये. तथा चार्थे. पाणी करावुत्तानौ कृत्वा. ऊरुसंस्थोत्तानपादोभयपार्ष्णिसंलग्नपृष्ठं सव्यं पाणिमुत्तानं कृत्वा तदुपरि दक्षिणं पाणिं चोत्तानं कृत्वेत्यर्थः. ततस्तदनन्तरं. दृशौ दृष्टी. नासाग्र इति नासाग्रे नासिकाग्रे विन्यसेद्विशेषेण निश्चलतया न्यसेदित्यर्थः. राजदन्तानां दंष्ट्राणां सव्यदक्षिणभागे स्थितानां मूले उभे मूलस्थाने जिह्वया उत्तम्भ्य ऊर्ध्वं स्तम्भयित्वा. गुरुमुखादवगन्तव्यो 'यं जिह्वाबन्धः. चिबुकं वक्षसि निधायेति शेषः. शनैर्मन्दं मन्दं पवनं वायुमुत्थाप्य. अनेन मूलबन्धः प्रोक्तः. मूलबन्धो 'पि गुरुमुखादेवावगन्तव्यः. वस्तुतस्तु जिह्वाबन्धेनैवायं चरितार्थ इति हठरहस्यविदः. इदमिति. एवं यत्रास्यते तदिदं पद्मासनं पद्मासनाभिधानं प्रोक्तम्. आसनज्ञैरिति शेषः. कीदृशम्सर्वेषां व्याधीनां विशेषेण नाशनं येन केनापि भाग्यहीनेन दुर्लभम्. धीमता भुवि भूमौ लभ्यते प्राप्यते.
matsyendranāthābhimataṃ padmāsanam āha uttānāv iti. uttānau caraṇau ūrusaṃlagnapṛṣṭhabhāgau caraṇau pādau prayatnataḥ prakṛṣṭād yatnād ūrusaṃsthāv ūrvoḥ samyak tiṣṭhata ity ūrusaṃsthau tādṛśau kṛtvā. ūrvor madhye ūrumadhye. tathā cārthe. pāṇī karāv uttānau kṛtvā. ūrusaṃsthottānapādobhayapārṣṇisaṃlagnapṛṣṭhaṃ savyaṃ pāṇim uttānaṃ kṛtvā tadupari dakṣiṇaṃ pāṇiṃ cottānaṃ kṛtvety arthaḥ. tatas tadanantaraṃ. dṛśau dṛṣṭī. nāsāgra iti nāsāgre nāsikāgre vinyased viśeṣeṇa niścalatayā nyased ity arthaḥ. rājadantānāṃ daṃṣṭrāṇāṃ savyadakṣiṇabhāge sthitānāṃ mūle ubhe mūlasthāne jihvayā uttambhya ūrdhvaṃ stambhayitvā. gurumukhād avagantavyo 'yaṃ jihvābandhaḥ. cibukaṃ vakṣasi nidhāyeti śeṣaḥ. śanair mandaṃ mandaṃ pavanaṃ vāyum utthāpya. anena mūlabandhaḥ proktaḥ. mūlabandho 'pi gurumukhād evāvagantavyaḥ. vastutas tu jihvābandhenaivāyaṃ caritārtha iti haṭharahasyavidaḥ. idam iti. evaṃ yatrāsyate tad idaṃ padmāsanaṃ padmāsanābhidhānaṃ proktam. āsanajñair iti śeṣaḥ. kīdṛśam sarveṣāṃ vyādhīnāṃ viśeṣeṇa nāśanaṃ yena kenāpi bhāgyahīnena durlabham. dhīmatā bhuvi bhūmau labhyate prāpyate.
HP 1.47

इदं पद्मासनं प्रोक्तं सर्वव्याधिविनाशनम् ।

दुर्लभं येन केनापि धीमता लभ्यते भुवि ॥

idaṃ padmāsanaṃ proktaṃ sarvavyādhivināśanam /

durlabhaṃ yena kenāpi dhīmatā labhyate bhuvi //

This is called the lotus pose [and] it cures all diseases. It is difficult for just anyone to accomplish; it is accomplished by a wise person [here] on earth.
Philological Commentary
In this context, the word durlabham is somewhat ambiguous as to whether the posture is hard to perform or hard to acquire (the more usual meaning). In commenting on durlabham in Jyotsnā 2.74, Brahmānanda glosses it as duṣprāpam, which means `difficult to attain' and `inaccessible.'

The comment added to this verse by Svātmārāma indicates that he prefers the second version of padmāsana, which derives from the Dattātreyayogaśāstra, rather than the one he has borrowed from the Vivekamārtaṇḍa.

Readings

proktaṃ cett. ] praktaṃ δ1
dhīmatā labhyate α1 γ1 δ1 δ2 ε1 η1 η2 π1 πω χ ] dhīmatā labhate α2, dhīmatāṃ labhyate α3 π2, labhyate dhīmatā ζ1 ζ3
bhuvi cett. ] matiḥ α2
Sources
Dattātreyayogaśāstra 38, Śivasaṃhitā 3.105 proktaṃ DYŚv.l.ŚS ] nāma DYŚ

dhīmatā DYŚ ŚS ] dhīmatāṃ DYŚv.l.

bhuvi DYŚ ] param ŚS, yadi DYŚv.l., hi vai DYŚv.l.
Testimonia
Haṭharatnāvalī 3.38, Yogacintāmaṇi f. 85v (\attr Dattātreya)
Jyotsna Commentary
मत्स्येन्द्रनाथाभिमतं पद्मासनमाह उत्तानाविति. उत्तानौ चरणौ ऊरुसंलग्नपृष्ठभागौ चरणौ पादौ प्रयत्नतः प्रकृष्टाद्यत्नादूरुसंस्थावूर्वोः सम्यक्तिष्ठत इत्यूरुसंस्थौ तादृशौ कृत्वा. ऊर्वोर्मध्ये ऊरुमध्ये. तथा चार्थे. पाणी करावुत्तानौ कृत्वा. ऊरुसंस्थोत्तानपादोभयपार्ष्णिसंलग्नपृष्ठं सव्यं पाणिमुत्तानं कृत्वा तदुपरि दक्षिणं पाणिं चोत्तानं कृत्वेत्यर्थः. ततस्तदनन्तरं. दृशौ दृष्टी. नासाग्र इति नासाग्रे नासिकाग्रे विन्यसेद्विशेषेण निश्चलतया न्यसेदित्यर्थः. राजदन्तानां दंष्ट्राणां सव्यदक्षिणभागे स्थितानां मूले उभे मूलस्थाने जिह्वया उत्तम्भ्य ऊर्ध्वं स्तम्भयित्वा. गुरुमुखादवगन्तव्यो 'यं जिह्वाबन्धः. चिबुकं वक्षसि निधायेति शेषः. शनैर्मन्दं मन्दं पवनं वायुमुत्थाप्य. अनेन मूलबन्धः प्रोक्तः. मूलबन्धो 'पि गुरुमुखादेवावगन्तव्यः. वस्तुतस्तु जिह्वाबन्धेनैवायं चरितार्थ इति हठरहस्यविदः. इदमिति. एवं यत्रास्यते तदिदं पद्मासनं पद्मासनाभिधानं प्रोक्तम्. आसनज्ञैरिति शेषः. कीदृशम्सर्वेषां व्याधीनां विशेषेण नाशनं येन केनापि भाग्यहीनेन दुर्लभम्. धीमता भुवि भूमौ लभ्यते प्राप्यते.
matsyendranāthābhimataṃ padmāsanam āha uttānāv iti. uttānau caraṇau ūrusaṃlagnapṛṣṭhabhāgau caraṇau pādau prayatnataḥ prakṛṣṭād yatnād ūrusaṃsthāv ūrvoḥ samyak tiṣṭhata ity ūrusaṃsthau tādṛśau kṛtvā. ūrvor madhye ūrumadhye. tathā cārthe. pāṇī karāv uttānau kṛtvā. ūrusaṃsthottānapādobhayapārṣṇisaṃlagnapṛṣṭhaṃ savyaṃ pāṇim uttānaṃ kṛtvā tadupari dakṣiṇaṃ pāṇiṃ cottānaṃ kṛtvety arthaḥ. tatas tadanantaraṃ. dṛśau dṛṣṭī. nāsāgra iti nāsāgre nāsikāgre vinyased viśeṣeṇa niścalatayā nyased ity arthaḥ. rājadantānāṃ daṃṣṭrāṇāṃ savyadakṣiṇabhāge sthitānāṃ mūle ubhe mūlasthāne jihvayā uttambhya ūrdhvaṃ stambhayitvā. gurumukhād avagantavyo 'yaṃ jihvābandhaḥ. cibukaṃ vakṣasi nidhāyeti śeṣaḥ. śanair mandaṃ mandaṃ pavanaṃ vāyum utthāpya. anena mūlabandhaḥ proktaḥ. mūlabandho 'pi gurumukhād evāvagantavyaḥ. vastutas tu jihvābandhenaivāyaṃ caritārtha iti haṭharahasyavidaḥ. idam iti. evaṃ yatrāsyate tad idaṃ padmāsanaṃ padmāsanābhidhānaṃ proktam. āsanajñair iti śeṣaḥ. kīdṛśam sarveṣāṃ vyādhīnāṃ viśeṣeṇa nāśanaṃ yena kenāpi bhāgyahīnena durlabham. dhīmatā bhuvi bhūmau labhyate prāpyate.

पश्चादुक्तमेव मत्संमतम् ।

paścād uktam eva matsaṃmatam /

Only the second teaching [on the lotus pose] is approved by me.

Readings

paścād uktam eva α1 α2 γ1 ε1 π2 χ ] paścād uktaṃ δ1 δ2 η1 η2 πω, idam api ζ1 ζ2 ζ3, om. π1
matsaṃmatam α1 ζ2 ] tatsaṃmataṃ ε1, matsyamatam ζ1 ζ3 η1 η2 πω, matsyendramatam γ1 δ1 δ2 π2 χ, matsiṃdraḥ α2, om. π1
HP 1.48

कृत्वा संपुटितौ करौ दृढतरं बद्ध्वा तु पद्मासनं

गाढं वक्षसि संनिधाय चिबुकं ध्यानं च तच्चेतसि ।

वारं वारमपानमूर्ध्वमनिलं प्रोच्चालयन्पूरितं

मुञ्चन्प्राणमुपैति बोधमतुलं शक्तिप्रभावान्नरः ॥

kṛtvā saṃpuṭitau karau dṛḍhataraṃ baddhvā tu padmāsanaṃ

gāḍhaṃ vakṣasi saṃnidhāya cibukaṃ dhyānaṃ ca tac cetasi /

vāraṃ vāram apānam ūrdhvam anilaṃ proccālayan pūritaṃ

muñcan prāṇam upaiti bodham atulaṃ śaktiprabhāvān naraḥ //

A man should put his hands together in a bowl shape, very firmly assume padmāsana, place the chin tight on the chest and meditation in the mind. Raising the apāna breath over and over again [and] releasing the inhaled prāṇa, he attains unequalled knowledge through the power of the goddess [Kuṇḍalinī].
Philological Commentary
The text at end of the second verse quarter is uncertain. Later witnesses, including Brahmānanda, have dhyāyaṃś ca but none of the early ones has this reading. We are taking dhyānaṃ with sannidhāya, but this renders tat problematic because it has no clear referent. In the source text, the Vivekamārtaṇḍa, tat appears to refer to the mokṣadvāra broken by kuṇḍalinī, which is mentioned in the previous verse.

The two participles proccālayan and muñcan imply that the two things are happening at the same time, which is surprising but perhaps possible.
Metre: Śārdūlavikrīḍita

Readings

om. π1
kṛtvā cett. ] dhṛtvā δ1 δ2
karau cett. ] om. γ1
tu cett. ] tha α3, ca δ1 δ2
saṃnidhāya cett. ] saṃvidhāya η1 η2, nidhāya α1 α3
dhyānaṃ cett. ] dhyāyaṃś χ
ca tac cett. ] tataś η1
cetasi cett. ] cepsitaṃ η2
proccālayan ε1 ] proccāla + α3, proccārayaṃn α1, procāraran α2, proccārayet γ1 ζ3, procārayet πω, protsālayan η1, protsārayan δ2 ζ1 π2 χ, protsārayet δ1, prollāsayan η2
pūritaṃ cett. ] pūrayan δ1 η1, pūrayet δ2
muñcan prāṇam upaiti α1 γ1 ε1 ζ1 ζ3 η1 π2 ] muṃcet prāṇam upaiti α3, muñcat prāṇam upaiti η2 πω, muccaṃta prāṇapuṃsaiti α2, nyañcan prāṇam upaiti χ, prāṇaṃ muñcati yāti δ1 δ2
prabhāvān naraḥ cett. ] prabhāvād ataḥ η2, prabhāvodayāt δ1 δ2
Sources
Vivekamārtaṇḍa 36 baddhvā tu ] baddhvātha VM

dhyānaṃ VMv.l. ] dhyāyaṃś VM

cetasi VM ] cetasaṃ VMv.l.

proccālayan VM ] prodvārayaṃ VMv.l., proccālayet VMv.l., proccārayet VMv.l., prollāsayet VMv.l., proccārayan VMv.l.

muñcan prāṇam upaiti bodhamatulaṃ śaktiprabhāvān naraḥ VM ] prāṇaṃ muṃcati bodham eti śanakaiḥ proktaprabhāvād ataḥ VMv.l., pāṇaṃ muṃcati bodham eti śanakaiḥ śaktiḥ prabhāvād ataḥ VMv.l., prāṇaṃ muṃcati yāti bodham amalaṃ śaktipradhānoditaḥ VMv.l., muṃcan prāṇam upaiti bodham atulaṃ śaktiprabhāvād ataḥ VMv.l., muñcan prāṇam upaiti bodham atulaṃ śaktiprabodhān naraḥ VMv.l., prāṇaṃ muñcati bodhameti śanakaiḥ śaktiprabodhān naraḥ VMv.l., muñcan prāṇam upaiti bodham akhilāṃ śaktiṃ prabhāvād ataḥ VMv.l.
Testimonia
Haṭharatnāvalī 3.39, Yogacintāmaṇi f. 79v baddhvā tu HRĀ ] badhvā ca YCM

proccālayan ] proccālayat HRĀv.l., proccārayet HRĀ, protsārayet YCM

pūritam HRĀ ] pūrayet YCM

muñcan prāṇam upaiti bodham ] muñcat prāṇam upaiti HRĀ, prāṇaṃ muñcati bodham eti YCM

atulaṃ śakteḥ prabhāvān naraḥ HRĀ ] niyataṃ śaktiprabodhodayāt YCM
Jyotsna Commentary

पश्चादुक्तमेव मत्स्येन्द्रमतम्

एतच्च महायोगिसंमतमित्याह पश्चादिति. अन्यदपि पद्मासने कृत्यविशेषमाह कृत्वेति. संपुटितौ संपुटीकृतौ करौ उत्सङ्गस्थाविति शेषः. दृढतरमतिशयेन दृढं सुस्थिरं पद्मासनं बद्ध्वा कृत्वेत्यर्थः. चिबुकं हनुं गाढं दृढं यथा स्यात्तथा वक्षसि वक्षःसमीपे संन्निधाय संन्निहितं कृत्वा चतुरङ्गुलान्तरेणेति योगिसम्प्रदायाज्ज्ञेयम्. जालन्धरबन्धं कृत्वेत्यर्थः. तत्स्वस्येष्टदेवतारूपं ब्रह्म वा. ओं तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः इति भगवदुक्तेः. चेतसि चित्ते ध्यायन्चिन्तयन्. अपानमनिलमपानवायुमूर्ध्वं प्रोत्सारयन् मूलबन्धं कृत्वा सुषुम्नामार्गेण प्राणमूर्ध्वं नयन्पूरितं पूरकेण अन्तर्धारितं प्राणं न्यञ्चन्नीचैरधः अञ्चन्गमयन्. अन्तर्भावितण्यर्थो 'ञ्चतिः. प्राणापानयोरैक्यं कृत्वेत्यर्थः. नरः पुमानतुलं बोधं निरुपमज्ञानं शक्तिप्रभावाच्छक्तिराधारशक्तिः कुण्डलिनी तस्याः प्रभावात्सामर्थ्यादुपैति प्राप्नोति. प्राणापानयोरैक्ये कुण्डलिनीबोधो भवति. कुण्डलिनीबोधे सुषुम्नामार्गेण प्राणो ब्रह्मरन्ध्रं गच्छति. तत्र गते चित्तस्थैर्यं भवति. चित्तस्थैर्ये 'संशयादात्मसाक्षात्कारो भवतीत्यर्थः.

paścād uktam eva matsyendramatam

etac ca mahāyogisaṃmatam ity āha paścād iti. anyad api padmāsane kṛtyaviśeṣam āha kṛtveti. saṃpuṭitau saṃpuṭīkṛtau karau utsaṅgasthāv iti śeṣaḥ. dṛḍhataram atiśayena dṛḍhaṃ susthiraṃ padmāsanaṃ baddhvā kṛtvety arthaḥ. cibukaṃ hanuṃ gāḍhaṃ dṛḍhaṃ yathā syāt tathā vakṣasi vakṣaḥsamīpe saṃnnidhāya saṃnnihitaṃ kṛtvā caturaṅgulāntareṇeti yogisampradāyāj jñeyam. jālandharabandhaṃ kṛtvety arthaḥ. tat svasyeṣṭadevatārūpaṃ brahma vā. oṃ tat sad iti nirdeśo brahmaṇas trividhaḥ smṛtaḥ iti bhagavadukteḥ. cetasi citte dhyāyan cintayan. apānam anilam apānavāyum ūrdhvaṃ protsārayan mūlabandhaṃ kṛtvā suṣumnāmārgeṇa prāṇam ūrdhvaṃ nayan pūritaṃ pūrakeṇa antar dhāritaṃ prāṇaṃ nyañcan nīcair adhaḥ añcan gamayan. antarbhāvitaṇyartho 'ñcatiḥ. prāṇāpānayor aikyaṃ kṛtvety arthaḥ. naraḥ pumān atulaṃ bodhaṃ nirupamajñānaṃ śaktiprabhāvāc chaktir ādhāraśaktiḥ kuṇḍalinī tasyāḥ prabhāvāt sāmarthyād upaiti prāpnoti. prāṇāpānayor aikye kuṇḍalinībodho bhavati. kuṇḍalinībodhe suṣumnāmārgeṇa prāṇo brahmarandhraṃ gacchati. tatra gate cittasthairyaṃ bhavati. cittasthairye 'saṃśayād ātmasākṣātkāro bhavatīty arthaḥ.
HP 1.49

पद्मासनस्थितो योगी नाडीद्वारेषु पूरयन् ।

मारुतं मारयेद्यस्तु स मुक्तो नात्र संशयः ॥

padmāsanasthito yogī nāḍīdvāreṣu pūrayan /

mārutaṃ mārayed yas tu sa mukto nātra saṃśayaḥ //

The yogi who dies while sitting in lotus pose and filling himself up with air through the openings of the channels is liberated. In this there is no doubt.
Philological Commentary
It is not unusual to read forms from pṝ with the locative as seen in this verse (cf. pūrayen mukhe in Amaraugha 21d) but it is not clear what is meant here. Siddha\-siddhānta\-paddhati 1.66 identifies the ten dvāras at which the ten principle channels terminate, and adds that all other channels terminate at the pores of the skin. Perhaps the primary nāḍīdvāras are intended here, and the yogi is to fill himself up with air through each of them. Alternatively, the meaning could be that by filling the dvāras with air, the yogi is blocking them, thus enabling the stilling of the breath as described in some secondary readings in the second half of the verse. This appears to be how this verse is understood at Haṭhatattvakaumudī 17.30 (cf. Yogatattvopaniṣad 141–142).

The Jyotsnā (1.49) has nāḍīdvāreṇa instead of nāḍīdvāreṣu, which Brahmānanda understands to mean “by way of the opening of the central channel (suṣumnāmārgeṇa)”. This yields the idea of filling up the central channel (as opposed to other channels), which is described in the Yogabīja (94–95).

In order to make sense of this verse we have understood mārutaṃ to be read with the preceding line, as the object of pūrayan. Such enjambement is rare in haṭha texts (other than the Dattātreyayogaśāstra) and is absent from the verses which we have identified as authorial. We have not identified a source text for this verse but the enjambement and its unusual teaching suggest that there may be one. The unusual enjambement accounts for many of the variants in the second line, with α2reading mārutaṃ mārayed yas tu, invoking an alchemical metaphor for stilling the breath as found in the Amṛtasiddhi (see Mallinson 2025). The reading dhārayet found in some later witnesses may have resulted from confusion over the meaning of mṛ in this context.

Readings

padmāsana cett. ] padmāsane α3 η2 χ
dvāreṣu cett. ] dvāreṇa πω χ
pūrayan α3 ε1 ζ3 η2 ] pūrayet α1 α2 γ1 δ1 δ2 ε2 ζ1 η1 π1π2πω, pūritam χ
mārutaṃ cett. ] māruto ζ1
mārayed yas tu α2 ] dhārayed yas tu δ1 δ2 ζ3 χ, mriyate yas tu α1 α3 ε1 ζ1, dhriyate yas tu ε2, nayate yas tu π1 π2, niyataṃ yas tu γ1, pīvyate yas tu πω, pīyate yas tu η1, yas tu pibati η2
mukto cett. ] śakto α2
Testimonia
Haṭharatnāvalī 3.40, Yogacintāmaṇi f. 85v (\attr Dattātreya), Dhyānabindūpaniṣat 70 padmāsanasthito YCM ] padmāsane sthito HRĀ DhBU

pūrayan YCM DhBU ] pūrayet HRĀ

mārutaṃ YCM DhBU ] pūritaṃ HRĀ

mārayed ] dhārayed YCM, dhriyate HRĀ, kumbhayan YCM DhBU
Jyotsna Commentary
पद्मासन इति. पद्मासने स्थितो यो योगी योगाभ्यासी पूरितं पूरकेणान्तर्नीतं मारुतं वायुं सुषुम्नामार्गेण मूर्धानं नीत्वेति शेषः. यः धारयेत्स्थिरीकुर्यात्स मुक्तः. अत्र संशयो नास्तीत्यन्वयः.
padmāsana iti. padmāsane sthito yo yogī yogābhyāsī pūritaṃ pūrakeṇāntarnītaṃ mārutaṃ vāyuṃ suṣumnāmārgeṇa mūrdhānaṃ nītveti śeṣaḥ. yaḥ dhārayet sthirīkuryāt sa muktaḥ. atra saṃśayo nāstīty anvayaḥ.

अथ सिंहासनम् ।

atha siṃhāsanam /

Now, the lion’s pose (siṃhāsana).

Readings

atha siṃhāsanam cett. ] atha sīṃhāna α1, siṃhāsanaṃ π1, siṃhāsana yathā δ1, atha siddhāsan(!) α2
HP 1.50–52

गुल्फौ च वृषणस्याधः सीवन्याः पार्श्वयोः क्षिपेत् ।

दक्षिणे सव्यगुल्फं तु दक्षगुल्फं तु सव्यके ॥

gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet /

dakṣiṇe savyagulphaṃ tu dakṣagulphaṃ tu savyake //

हस्तौ च जान्वोः संस्थाप्य स्वाङ्गुलीः संप्रसार्य च ।

व्यात्तवक्त्रो निरीक्षेत नासाग्रं सुसमाहितः ॥

hastau ca jānvoḥ saṃsthāpya svāṅgulīḥ saṃprasārya ca /

vyāttavaktro nirīkṣeta nāsāgraṃ susamāhitaḥ //

सिंहासनं भवेदेतत् पूजितं योगिभिः सदा ।

बन्धत्रितयसंधानं कुरुते चासनोत्तमम् ॥

siṃhāsanaṃ bhaved etat pūjitaṃ yogibhiḥ sadā /

bandhatritayasaṃdhānaṃ kurute cāsanottamam //

[The yogi] should put both ankles at the sides of the perineal seam below the scrotum. He should place the left ankle on the right, the right ankle on the left and both hands on the knees, spread his fingers, open his mouth and gaze in deep concentration at the tip of his nose. This is the lion’s pose, which is always honoured by yogis. It causes the three locks to arise together and is the best of [all] postures.
Philological Commentary
Spreading the fingers and keeping the mouth wide open mimic a lion, and this is depicted in some iconography of Yoganarasiṃha (for example, Yoga Narasimha, Vishnu's Man-Lion Incarnation, Samuel Eilenberg Collection, Bequest of Samuel Eilenberg, 1998, Accession Number: 2000.284.4. https://www.metmuseum.org/art/collection/search/39251).

As far as we are aware, there is no source for the line (1.52cd) mentioning the three locks, so it may have been composed by Svātmārāma or borrowed from a lost work.

Readings 1.50

ca cett. ] tu ζ3
sīvanyāḥ cett. ] sīvānyāḥ α1, sīvinyāḥ ζ1 π1, sīmanyāḥ δ1 δ2
dakṣiṇe cett. ] dakṣiṇaṃ ε1 π1, dakṣaṇe πω, dakṣe α2
gulphaṃ tu cett. ] gulphaṃ ca δ1 δ2, gulpheṣu π1, gulphena ε1
dakṣagulphaṃ cett. ] dakṣiṇena ε1
tu cett. ] ca δ1 δ2 η1, ta° ε1
savyake cett. ] savyakam π1, guhyake δ1, °thetaraṃ ε1
Metre 1.51: Anuṣṭubh (a: ma-vipulā)

Readings 1.51

ca jānvoḥ γ1 π1π2πω ] ca jāhno α1, ca jānu α3, jānyo α2, jānvoś ca δ1 δ2, jānvoḥ su° ε1, tu jānvoḥ ζ1 ζ3 η1 χ, tu jānunauḥ η2
saṃsthāpya cett. ] sthāpya η2
svāṅgulīḥ α1 ζ3 η1 η2 π1 πω χ ] svāṅgulī α3 γ1 ε1 ζ1 π2, svāṃguliṃḥ α1, saṃgulī α2, aṅgulīḥ δ1, aṅgulī δ2
saṃprasārya cett. ] yaṃ prasārmya γ1
vyātta cett. ] vyāta πω, vyālā δ1
vaktro cett. ] vaktrau ζ1, vakro πω
nirīkṣeta cett. ] nirīkṣet πω, nirīkṣyeta η2, nirīkṣeya γ1, nikṣipet α3
nāsāgraṃ cett. ] nāsāgra γ1 η2 πω, nāsāgre η1
susamāhitaḥ δ1 δ2 ε1 ζ1 ζ3 π1 χ ] stusamāhitaḥ γ1, tu samāhitaḥ α1 α2, susamāhitaṃ α3 π2, nyastalocanaḥ η1 η2, nyastalocanaṃ πω

Readings 1.52

etat cett. ] evaṃ γ1
yogibhiḥ sadā cett. ] munipuṅgavaiḥ δ1 δ2, yogipuṅgavaiḥ χ
tritaya cett. ] tṛtīya η1, trayasya γ1 δ1 δ2 ζ3
saṃdhānaṃ cett. ] saṃdhāyi ζ1
kurute cett. ] sevate ζ1
cāsanottamam cett. ] vāsanottamam α1 η1 π1, sādhanottamam η2
Sources
Vasiṣṭhasaṃhitā 1.73–1.75ab (50–52ab only), Yogayājñavalkya 3.9–3.11ab (50–52ab only), Sūtasaṃhitā 15.7–8 (50–51 only) dakṣiṇe ] dakṣiṇaṃ VS YY SS

savyagulphaṃ tu ] savyagulphena VS YY SS

dakṣagulphaṃ tu savyake ] dakṣiṇenetaretaram VS, dakṣiṇena tathetaram YY, vāmaṃ dakṣiṇagulphataḥ SS

hastau ca jānvoḥ YY SS ] hastau jānau ca VS

svāṅgulīḥ saṃprasārya ca ] svāṅgulīś ca prasārya ca VS YY SS

vyāttavaktro VS YY ] nāsāgraṃ ca SS

nirīkṣeta VS SS ] nirīkṣet YY

nāsāgraṃ susamāhitaḥ VS YY ] bhavet siṃhāsanaṃ hi tat SS
Testimonia
Haṭharatnāvalī 3.31–3.33, Yogacintāmaṇi f. 83v (\attr Yājñavalkya) dakṣiṇe HRĀ ] dakṣiṇaṃ YCM

savyagulphaṃ tu ] savyagulphaṃ ca HRĀ, savyagulphena YCM

dakṣagulphaṃ tu savyake ] dakṣiṇe tu tathetaram HRĀ, dakṣiṇena tathetaram YCM

ca jānvoḥ saṃsthāpya ] tu jānvoḥ saṃsthāpya HRĀ, jānūpari sthāpya YCM

susamāhitaḥ YCM ] tu samāhitaḥ HRĀ

pūjitaṃ YCM ] sevitaṃ HRĀ

bandhatritayasaṃsthānaṃ kurute cāsanottamam HRĀ ] om. YCM
Jyotsna Commentary
सिंहासनमाह गुल्फौ चेति. वृषणस्याधः अधोभागे सीवन्याः पार्श्वयोः सीवन्याः उभयभागयोः क्षिपेत्प्रेरयेत्स्थापयेदिति यावत्. गुल्फस्थापनप्रकारमेवाह दक्षिण इति. सीवन्याः दक्षिणे भागे सव्यगुल्फं स्थापयेत्. सव्यके सीवन्याः सव्यभागे दक्षिणगुल्फं स्थापयेत्.
siṃhāsanam āha gulphau ceti. vṛṣaṇasyādhaḥ adhobhāge sīvanyāḥ pārśvayoḥ sīvanyāḥ ubhayabhāgayoḥ kṣipet prerayet sthāpayed iti yāvat. gulphasthāpanaprakāram evāha dakṣiṇa iti. sīvanyāḥ dakṣiṇe bhāge savyagulphaṃ sthāpayet. savyake sīvanyāḥ savyabhāge dakṣiṇagulphaṃ sthāpayet.
हस्ताविति. जान्वोः उपरि हस्तौ तु संस्थाप्य सम्यग्जानुसंलग्नतलौ यथा स्यातां तथा स्थापयित्वा. स्वाङ्गुलीः हस्ताङ्गुलीः सम्प्रसार्य सम्यक्प्रसारयित्वा व्यात्तवक्त्रः सम्प्रसारितललज्जिह्वमुखः सुसमाहितः एकाग्रचित्तः नासाग्रं नासिकाग्रं यस्मिन्निरीक्षेत.
hastāv iti. jānvoḥ upari hastau tu saṃsthāpya samyag jānusaṃlagnatalau yathā syātāṃ tathā sthāpayitvā. svāṅgulīḥ hastāṅgulīḥ samprasārya samyak prasārayitvā vyāttavaktraḥ samprasāritalalajjihvamukhaḥ susamāhitaḥ ekāgracittaḥ nāsāgraṃ nāsikāgraṃ yasmin nirīkṣeta.
एतत्सिंहासनं भवेत्. कीदृशम्योगिपुङ्गवैः योगिश्रेष्ठैः पूजितं प्रस्तुतमासनेषूत्तमं सिंहासनं बन्धानां मूलबन्धादीनां त्रितयं त्रयं तस्य सन्धानं तस्य सन्निधानं कुरुते.
etat siṃhāsanaṃ bhavet. kīdṛśam yogipuṅgavaiḥ yogiśreṣṭhaiḥ pūjitaṃ prastutam āsaneṣūttamaṃ siṃhāsanaṃ bandhānāṃ mūlabandhādīnāṃ tritayaṃ trayaṃ tasya sandhānaṃ tasya sannidhānaṃ kurute.

अथ भद्रासनम् ।

atha bhadrāsanam /

Now, the friendly pose (bhadrāsana).

Readings

atha bhadrāsanam γ1 δ2 ε1 η1 η2 π2 πω χ ] found betw. 1.52ab and cd α3, atha bhadraṃ δ1, om. α1 α2 ζ1 ζ3 π1
HP 1.53–54

गुल्फौ च वृषणस्याधः सीवन्याः पार्श्वयोः क्षिपेत् ।

पार्श्वपादौ च पाणिभ्यां दृढं बद्ध्वा सुनिश्चलम् ॥*

gulphau ca vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ kṣipet /

pārśvapādau ca pāṇibhyāṃ dṛḍhaṃ baddhvā suniścalam //*

भद्रासनं भवेदेतत् सर्वव्याधिविषापहम् ।

गोरक्षासनमित्याहुरिदं वै सिद्धयोगिनः ॥

bhadrāsanaṃ bhaved etat sarvavyādhiviṣāpaham /

gorakṣāsanam ity āhur idaṃ vai siddhayoginaḥ //

[The yogi] should put both ankles at the sides of the perineal seam below the scrotum. By firmly and very steadily holding the sides of the feet with the hands, the friendly pose arises, which cures all diseases and poisons. Yogis of the Siddha tradition call it Gorakṣa's pose (gorakṣāsana).
Philological Commentary
We have understood pārśvapāda as a ekadeśitatpuruṣa meaning the side of the foot, like agrapāda, the toes.

Manuscripts of two early groups, γand π, as well as the Jyotsnā (1.53), include an additional line specifying that the left ankle is placed on the left side and the right ankle on the right (savya\-gulphaṃ tathā savye dakṣagulphaṃ tu dakṣiṇe). This line appears to have been added to make it clear that the ankles are not crossed in bhadrāsana, unlike the previous pose, siṃhāsana.

Readings 1.53

pāda a ] om. ζ1 πω
ca cett. ] tu α2 α3 ε1
pāda b ] om. ζ1 πω
sīvanyāḥ α1 γ1 ε1 ζ3 η1 π2 χ ] sīvanyā α2 η2, sīvinyāḥ π1, sīmanyāḥ δ1 δ2, sebhanyāḥ α3
pārśva cett. ] pārśve δ1 δ2 ζ3, pārśvau ζ1
baddhvā cett. ] baddhaṃ δ1
suniścalam α3 δ2 ζ3 η1 η2 π1 π2 χ ] suniścalaḥ α1 ε1, suniścayam α2, tsuniścalaṃ πω, stuniścalaṃ γ1, tu niścalaṃ ζ1, suniścitaṃ δ1

Readings 1.54

viṣāpaham α1α2α3 ε1 η2 π1 πω ] vināśanam γ1 δ1 δ2 ζ1 ζ3 π2 χ, \{\{vināśanaṃ\}\}viṣāpahaṃ η1
idaṃ cett. ] evaṃ γ1
vai siddhayoginaḥ cett. ] te siddhayoginaḥ π1, siddhāś ca yoginaḥ π2
Sources
Vasiṣṭhasaṃhitā 1.79 (only 53–54ab), Yogayājñavalkya 3.11cd--3.12ab (only 53–54ab) kṣipet YY ] kṣipan VS
Testimonia
Haṭharatnāvalī 3.30 (only 53–54ab), Yogacintāmaṇi f. 83v (\attr Yājñavalkya) (only 53–54ab)
Jyotsna Commentary
भद्रासनमाह गुल्फाविति. वृषणस्याधः सीवन्याः पार्श्वयोः सीवन्या उभयतः गुल्फौ पादग्रन्थी क्षिपेत्. क्षेपणप्रकारमेवाह सव्यगुल्फमिति. सव्ये सीवन्याः पार्श्वे सव्यगुल्फं क्षिपेत्. तथा पादपूरणे. दक्षगुल्फं तु दक्षिणे सीवन्याः पार्श्वे क्षिपेत्(53)
bhadrāsanam āha gulphāv iti. vṛṣaṇasyādhaḥ sīvanyāḥ pārśvayoḥ sīvanyā ubhayataḥ gulphau pādagranthī kṣipet. kṣepaṇaprakāram evāha savyagulpham iti. savye sīvanyāḥ pārśve savyagulphaṃ kṣipet. tathā pādapūraṇe. dakṣagulphaṃ tu dakṣiṇe sīvanyāḥ pārśve kṣipet (53)
पार्श्वपादौ च पार्श्वसमीपगतौ पादौ पाणिभ्यां भुजाभ्यां दृढं बद्ध्वा परस्परसंलग्नाङ्गुलिभ्यामुदरसंलग्नतलाभ्यां पाणिभ्यां बद्ध्वेत्यर्थः. एतद्भद्रासनं भवेत्. कीदृशम्सर्वेषां व्याधीनां विशेषेण नाशनम्. सिद्धाश्च ते योगिनश्च सिद्धयोगिनः. इदं भद्रासनं गोरक्षासनमित्याहुः. गोरक्षेण प्रायशो 'भ्यस्तत्वाद्गोरक्षासनमिति वदन्ति.
pārśvapādau ca pārśvasamīpagatau pādau pāṇibhyāṃ bhujābhyāṃ dṛḍhaṃ baddhvā parasparasaṃlagnāṅgulibhyām udarasaṃlagnatalābhyāṃ pāṇibhyāṃ baddhvety arthaḥ. etad bhadrāsanaṃ bhavet. kīdṛśam sarveṣāṃ vyādhīnāṃ viśeṣeṇa nāśanam. siddhāś ca te yoginaś ca siddhayoginaḥ. idaṃ bhadrāsanaṃ gorakṣāsanam ity āhuḥ. gorakṣeṇa prāyaśo 'bhyastatvād gorakṣāsanam iti vadanti.
HP 1.55

एवमासनबन्धेषु योगीन्द्रो विजितश्रमः ।

अथाभ्यसेन्नाडिशुद्धिं मुद्रादिपवनक्रियाम् ॥

evam āsanabandheṣu yogīndro vijitaśramaḥ /

athābhyasen nāḍiśuddhiṃ mudrādipavanakriyām //

When the great yogi does not tire from adopting the āsanas in this way, he should practise the breath techniques with seals and so forth, from which purification of the channels arises.
Philological Commentary
The second line can be interpreted in different ways. One possibility is to understand nāḍiśuddhiṃ as a bahuvrīhi qualifying mudrādipavanakriyām in the sense that the yogi should practise the breathing techniques by way of the relevant mudrās and locks (taught in the third chapter), from which purification of the channels arise. Alternatively, one could separate mudrādi from pavanakriyām and understand three different techniques here, namely, the practice of purifying the channels (perhaps by the alternative nostril method mentioned at the beginning of the second chapter), the mudrās and the breathing techniques of prāṇāyāma. The absence of a conjunctive particle, such as ca, makes the second interpretation less likely. The version of this verse in the Yogacintāmaṇi (cited in the testimonia) was changed to make it clear that nāḍiśuddhi and pavanakriyā with mudrās are two distinct things.
Metre: Anuṣṭubh (c: ra-vipulā)

Readings

ante evam add. ] asanaṃ kuṃbhakaṃ citraṃ mudrākhyaṃ karaṇaṃ bhavet α1
evam āsana cett. ] pavanāsana ζ1
yogīndro cett. ] yogeṃdro ζ1
vijitaśramaḥ α1α2α3 δ2 ε1 ζ1 ζ3 π1 ] vijitaḥ śramaḥ γ1, vijiteśramaḥ δ1, vijitaśramāṃ πω, vigataśramaḥ η1 η2 π2 χ
athābhyasen γ1 δ1 δ2 η2 π1 π2 ] athābhyāsen α2 ε1, athābhy[ā]s. α3, athābhyase ζ1, athābhyāse ζ3, athābhyāsaṃ πω, athabhyā .e η1, abhyasen χ, abhyāse α1
nāḍi α1 α3 γ1 δ1 δ2 ε1 ζ3 η1 π1π2πω ] nāḍī η2, nāḍi/ḍī ζ1, nā α2, nāḍikā χ
śuddhiṃ δ1 δ2 ε1 ζ3 η2 π1 πω χ ] śuddhi γ1 π2, śvaddhiṃ η1, śuddhiḥ syān α1 α2, ṣu ζ1
mudrādi cett. ] mudrayā δ2, subaddhvā δ1
kriyām δ1 δ2 η1 η2 π1 π2 χ ] kriyāḥ α1 ε1 ζ1 ζ3, kriyā α2 γ1 πω
Testimonia
Yogacintāmaṇi f. 85v (\attr Dattātreya), Haṭhasaṅketacandrikā f. 23r bandheṣu YCM ] bandhastho HSC

vijitaśramaḥ YCM ] vigataśramaḥ HSC

athābhyasen nāḍiśuddhiṃ ] athābhyasen nāḍiśuddhiṃ HSC (em.), athābhyasen nāhiśuddhi HSC, abhyasen nāḍiśuddhiṃ ca YCM

mudrādi HSC ] mudrayā YCM
Jyotsna Commentary
आसनान्युक्त्वा. तेषु यत्कर्तव्यं तदाह एवम् इति. एवमुक्तेष्वासनानां बन्धेषु बन्धनप्रकारेषु विगतः श्रमो यस्य स विगतश्रमः आसनानां बन्धेषु श्रमरहितः. योगिनामिन्द्रो योगीन्द्रः. नाडिकानां नाडीनां शुद्धिम्. प्राणं चेदिडया पिबेन् नियमितमिति वक्ष्यमाणरूपा मुद्रा आदिर्यस्याः सूर्यभेदादेस्तादृशीम्पवनस्य प्राणवायोः क्रियां प्राणायामरूपां चाभ्यसेत्.
अभ्यासादेव सिद्धिर्भवतीति द्रढयन्नाह द्वाभ्यां क्रियायुक्तस्येति. क्रिया योगाङ्गानुष्ठानरूपा तया युक्तस्य सिद्धिर्योगसिद्धिः स्यात्. अक्रियस्य योगाङ्गानुष्ठानरहितस्य कथं भवेत्. न कथमपीत्यर्थः. ननु योगशास्त्राध्ययनेन योगसिद्धिः स्यात्नेत्याह नेति. शास्त्रस्य योगशास्त्रस्य पाठमात्रेण केवलेन पाठेन योगस्य सिद्धिर्न प्रजायते नैव जायत इत्यर्थः.
नेति. वेषस्य काषायवस्त्रादेः धारणं सिद्धेर्योगसिद्धेः कारणं न. तस्य योगस्य कथा वार्त्ता च न सिद्धेः कारणं. किं तरहि सिद्धेः कारणमित्यत आह क्रियैवेति. योगाङ्गानुष्ठानरूपा क्रियैव सिद्धेः कारणमेतत्सत्यं संशयो न अत्रेत्यध्याहारः.
āsanāny uktvā. teṣu yat kartavyaṃ tad āha evam iti. evam ukteṣv āsanānāṃ bandheṣu bandhanaprakāreṣu vigataḥ śramo yasya sa vigataśramaḥ āsanānāṃ bandheṣu śramarahitaḥ. yoginām indro yogīndraḥ. nāḍikānāṃ nāḍīnāṃ śuddhim. prāṇaṃ ced iḍayā piben niyamitam iti vakṣyamāṇarūpā mudrā ādir yasyāḥ sūryabhedādes tādṛśīm pavanasya prāṇavāyoḥ kriyāṃ prāṇāyāmarūpāṃ cābhyaset.
abhyāsād eva siddhir bhavatīti draḍhayann āha dvābhyāṃ kriyāyuktasyeti. kriyā yogāṅgānuṣṭhānarūpā tayā yuktasya siddhir yogasiddhiḥ syāt. akriyasya yogāṅgānuṣṭhānarahitasya kathaṃ bhavet. na katham apīty arthaḥ. nanu yogaśāstrādhyayanena yogasiddhiḥ syāt nety āha neti. śāstrasya yogaśāstrasya pāṭhamātreṇa kevalena pāṭhena yogasya siddhir na prajāyate naiva jāyata ity arthaḥ.
neti. veṣasya kāṣāyavastrādeḥ dhāraṇaṃ siddher yogasiddheḥ kāraṇaṃ na. tasya yogasya kathā vārttā ca na siddheḥ kāraṇaṃ. kiṃ tarhi siddheḥ kāraṇam ity ata āha kriyaiveti. yogāṅgānuṣṭhānarūpā kriyaiva siddheḥ kāraṇam etat satyaṃ saṃśayo na atrety adhyāhāraḥ.
HP 1.55*1–55*2

क्रियायुक्तस्य सिद्धिः स्याद्अक्रियस्य कथं भवेत् ।

न शास्त्रपाठमात्रेण योगसिद्धिः प्रजायते ॥ (η2, π2, πω and χ)

kriyāyuktasya siddhiḥ syādakriyasya kathaṃ bhavet /

na śāstrapāṭhamātreṇa yogasiddhiḥ prajāyate // (η2, π2, πω and χ)

न वेषधारणं सिद्धेः कारणं न च तत्कथा ।

क्रियैव कारणं सिद्धेः सत्यमेतन्न संशयः ।

शिश्नोदररतायेह न देया वेषधारिणः ॥ (η2, π2, πω and χ)

na veṣadhāraṇaṃ siddheḥ kāraṇaṃ na ca tatkathā /

kriyaiva kāraṇaṃ siddheḥ satyam etan na saṃśayaḥ /

śiśnodararatāyeha na deyā veṣadhāriṇaḥ // (η2, π2, πω and χ)

Success arises for one engaged in practice. How can it arise for one who has no practice? Success in yoga does not arise by merely reading scriptures. Wearing a robe does not bring about success, nor does talking [about yoga]. Practice alone is the cause of success. This is true, there is no doubt. In this system, [the practice] should not be given to one who wears robes and is devoted to sex and food.
Philological Commentary
1.55*1–2 are omitted from the α, γ, δand ζgroups, so it is likely these verses were not in the earliest versions of the Haṭhapradīpikā. In fact, it appears that both were added (perhaps initially as marginal notes) to elaborate on the word kriyā in 1.55d. Both verses are similar to verses from the Dattātreyayogaśāstra (cited as the source). However, only the first half of Dattātreyayogaśāstra 47 is given in these later versions of the Haṭhapradīpikā, resulting in a near-nonsensical line. Also, the syntax of 1.55.2ef is corrupt. One has to emend to deyā to make sense of it. These verses (except 1.55.2ef) appear in the Jyotsnā (1.65–66), but towards the end of chapter one.

Readings 1.55*1

included in η2 π2 πω χ

Readings 1.55*2

veṣadhāraṇaṃ η2 π2 χ ] veṣṭadhāriṇyo πω
siddheḥ η2 π2 χ ] siddhi πω
na ca η2 π2 χ ] ca πω
tatkathā π2 πω χ ] tatkathāḥ η2
siddheḥ η2 χ ] siddhi πω, siddhaṃ π2
etan η2 χ ] eva π2, eva tat πω
pāda e ] om. χ
ratāyeha η2 ] ratāyena πω, ratāya .. π2
pāda f ] om. χ
deyā (em.) ] deyo π2 πω, dayo η2
veṣa η2 π2 ] viṣa πω
dhāriṇaḥ η2 πω ] dhāriṇe π2
Sources
Dattātreyayogaśāstra 42cd–43ab, 46–47ab yogasiddhiḥ ] kā cit siddhiḥ DYŚ

etan na saṃśayaḥ ] eva tu sāṃkṛte DYŚ

śiśnodararatāyeha ] śiśnodarārthaṃ yogasya DYŚ

na deyā ] kathayā DYŚ
Testimonia
Jyotsna Commentary
अभ्यासादेव सिद्धिर्भवतीति द्रढयन्नाह द्वाभ्यां क्रियायुक्तस्येति. क्रिया योगाङ्गानुष्ठानरूपा तया युक्तस्य सिद्धिर्योगसिद्धिः स्यात्. अक्रियस्य योगाङ्गानुष्ठानरहितस्य कथं भवेत्. न कथमपीत्यर्थः. ननु योगशास्त्राध्ययनेन योगसिद्धिः स्यात्नेत्याह नेति. शास्त्रस्य योगशास्त्रस्य पाठमात्रेण केवलेन पाठेन योगस्य सिद्धिर्न प्रजायते नैव जायत इत्यर्थः.
abhyāsād eva siddhir bhavatīti draḍhayann āha dvābhyāṃ kriyāyuktasyeti. kriyā yogāṅgānuṣṭhānarūpā tayā yuktasya siddhir yogasiddhiḥ syāt. akriyasya yogāṅgānuṣṭhānarahitasya kathaṃ bhavet. na katham apīty arthaḥ. nanu yogaśāstrādhyayanena yogasiddhiḥ syāt nety āha neti. śāstrasya yogaśāstrasya pāṭhamātreṇa kevalena pāṭhena yogasya siddhir na prajāyate naiva jāyata ity arthaḥ.
नेति. वेषस्य काषायवस्त्रादेः धारणं सिद्धेर्योगसिद्धेः कारणं न. तस्य योगस्य कथा वार्त्ता च न सिद्धेः कारणं. किं तरहि सिद्धेः कारणमित्यत आह क्रियैवेति. योगाङ्गानुष्ठानरूपा क्रियैव सिद्धेः कारणमेतत्सत्यं संशयो न अत्रेत्यध्याहारः.
neti. veṣasya kāṣāyavastrādeḥ dhāraṇaṃ siddher yogasiddheḥ kāraṇaṃ na. tasya yogasya kathā vārttā ca na siddheḥ kāraṇaṃ. kiṃ tarhi siddheḥ kāraṇam ity ata āha kriyaiveti. yogāṅgānuṣṭhānarūpā kriyaiva siddheḥ kāraṇam etat satyaṃ saṃśayo na atrety adhyāhāraḥ.
HP 1.55*3

मयि बोधाम्बुधौ स्वच्छे तुच्छो'यं विश्वबुद्बुदः ।

प्रलीन उदितो वेति विकल्पपटलः कुतः ॥ (δ1 and δ2)

mayi bodhāmbudhau svacche tuccho'yaṃ viśvabudbudaḥ /

pralīna udito veti vikalpapaṭalaḥ kutaḥ // (δ1 and δ2)

Did this empty bubble we call the universe dissolve or arise in me, the pure ocean of awakening? Where does [this] veil of doubt come from?
Philological Commentary
Verse 1.55.3 is only found in manuscripts of the δgroup. It is very difficult to find a reason why it should be inserted here. It is apparently a muktaka that would befit an accomplished mystical poem more than an instructional manual, like the Haṭhapradīpikā, even here, in what appears as a sort of miscellaneous section at the end of a chapter. In this verse, the lyrical subject wonders about why the mind is still able to doubt, despite its insight into the nature of reality. The reader might wonder how this illusionist verse could be understood to fit this yoga text. We can only speculate that perhaps the scribe of the hyparchetype of the δmanuscripts was fond of it.

The source is, as far as we can say, the Śāntiśataka of the Kashmirian poet Sillana or Silhaṇa. The manuscripts of the Svātmopalabdhiśataka give the name as Sillana, the mostly Bengali manuscripts of the Śāntiśataka read Śilhaṇa, as does Aufrecht in his Catalogus Catalogorum, 1891 (for further details see Hanneder 2026). Sillana cannot be dated with any certainty but predates the Haṭhapradīpikā by a few centuries. The edition of the Śāntiśataka – where a hundred original verses had to be identified – places the verse in question into an appendix of doubtful stanzas (see Schönfeld 1910: 90 [A9]). However, the editor did not provide a compelling reason to regard it as unoriginal except only the fact that it is not transmitted in all manuscripts. What prevents further investigation of the matter is the lack of Kashmirian manuscripts for the Śāntiśataka and its compilatory character: one quarter of the material is identical with Bhartṛhari's Vairāgyaśataka. A still superficial glance at Sillana's Svātmopalabdhiśataka gives the impression that our verse would fit there, but not so much in the Śāntiśataka. Perhaps its first citation is in Advayavajra’s Tattva\-ratnāvalī (24). While these are only preliminary observations the verse is likely not original to the Haṭhapradīpikā.

Readings

included in δ1 δ2
mayi δ2 ] miyi δ1
bodhāmbudhau δ2 ] bodhoṃbudhau δ1
budbudaḥ δ1 ] budbudhaḥ δ2
pralīna δ1 ] pralīne δ2
Sources
Tattvaratnāvalī 24

bodhāmbhodhau mayi svacchaṃ tac chāyam viśvabuddhayaḥ/

udito vā pralīno vā na vikalpāya kalpate//

Testimonia
Vārāhītantra p. 158

mayi bodhībudho svasthe tucho yaṃ viśvabudbudaḥ/

malīna udito vetti vikalpāvasaraḥ kutaḥ//

HP 1.55*4

श्रुतिप्रतीतिः स्वगुरुप्रतीतिः

स्वात्मप्रतीतिर्मनसो'पि रोधः ।

एतानि सर्वाणि समुच्चितानि

मतानि धीरैरिह साधनानि ॥ (δ1 and δ2)

śrutipratītiḥ svagurupratītiḥ

svātmapratītir manaso'pi rodhaḥ /

etāni sarvāṇi samuccitāni

matāni dhīrair iha sādhanāni // (δ1 and δ2)

Realisation from scripture, realisation from one's own guru, realisation from oneself, and the cessation of mind; all these methods have been combined and taught by the wise in this tradition.
Philological Commentary
Verse 1.55.4 is in some of the δmanuscripts and is quoted in Yogacintāmaṇi with attribution to the Haṭhapradīpikā.

The reading in the Yogacintāmaṇi `cessation of mind' (manaso nirodhaḥ) is better than manaso 'pi bodhaḥ (the δreading) in a yogic context.
Metre: Upajāti

Readings

included in δ1 δ2
pratītiḥ δ2 ] prītaḥ δ1
'pi rodhaḥ (em.) ] 'pi bodhaḥ δ1 δ2
samuccitāni δ1 ] samuddhṛtāni δ2
Testimonia
Yogacintāmaṇi f. 48v (\attr HP) manaso' pi rodhaḥ ] manaso nirodhaḥ YCM
HP 1.56

आसनं कुम्भकं चित्रं मुद्राख्यं करणं तथा ।

अथ नादानुसन्धानमभ्यासानुक्रमो हठे ॥

āsanaṃ kumbhakaṃ citraṃ mudrākhyaṃ karaṇaṃ tathā /

atha nādānusandhānam abhyāsānukramo haṭhe //

Posture, manifold breath retention, the bodily technique called seal, then concentration on the internal sound is the sequence of practice in Haṭha.
Philological Commentary
This verse was omitted from η1, the oldest dated manuscript. The omission is probably deliberate as that manuscript does not have chapter four, which teaches nādānusan\-dhāna and the numbering in η1indicates that its exemplar included the verse.

This verse is similar to 1.65, which has mudrādikaraṇāni ca, so perhaps it was through confusion with 1.65 that the same reading is found in some witnesses of 1.56. It seems that each of the four auxiliaries (aṅga) of Haṭhayoga is being referred to in the singular (hence āsanaṃ), whereas in 1.65 the plural is used (i.e. pīṭhāni) which is why we have adopted the reading citraṃ [...] karaṇaṃ tathā.

Readings

om. η1
kumbhakaṃ cett. ] kumbhakaś ε1 η2 πω
citraṃ cett. ] citra γ1 ζ1, citro ε1
mudrākhyaṃ cett. incl. α3 ] mudrāśyaṃ γ1, mudrādi α2 η2 πω
karaṇaṃ tathā cett. ] karaṇādikaṃ α3, karaṇāni ca η2, pavanakriyā α2 πω
°m abhyāsā cett. ] m abhyāsyā δ1 π2, syābhyāsā πω
°nukramo haṭhe α2 γ1 ε1 ζ3 η2 π2 πω χ ] nukramo haṭhaḥ α1 π1, nukramo haṭho ζ1, dukrame haṭhe α3, nukrameṇa tu δ1 δ2
Testimonia
Yogacintāmaṇi f. 111v (\attr HP) °nukramo haṭhe ] °nukrameṇa ca YCM
Jyotsna Commentary
अथ हठाभ्यसनक्रममाह आसनमिति. आसनमुक्तलक्षणं चित्रं नानाविधं कुम्भकं सूर्यभेदनमुज्जायी इत्यादिवक्ष्यमाणम्. मुद्रा इत्यख्या यस्य तत्मुद्राख्यम् महामुद्रादिरूपं करणं हठसिद्धौ प्रकृष्टोपकारकम्. तथा चार्थे. अथैतत्त्रयानुष्ठानानन्तरं नादस्य अनाहतध्वनेरनुसन्धानमनुचिन्तनं हठे हठयोगे अभ्यासो अभ्यसनं तस्य अनुक्रमः पौर्वापर्यक्रमो 'यम्.
atha haṭhābhyasanakramam āha āsanam iti. āsanam uktalakṣaṇaṃ citraṃ nānāvidhaṃ kumbhakaṃ sūryabhedanam ujjāyī ityādivakṣyamāṇam. mudrā ity akhyā yasya tat mudrākhyam mahāmudrādirūpaṃ karaṇaṃ haṭhasiddhau prakṛṣṭopakārakam. tathā cārthe. athaitattrayānuṣṭhānānantaraṃ nādasya anāhatadhvaner anusandhānam anucintanaṃ haṭhe haṭhayoge abhyāso abhyasanaṃ tasya anukramaḥ paurvāparyakramo 'yam.
HP 1.57

ब्रह्मचारी मिताहारी योगी योगपरायणः ।

अब्दादूर्ध्वं भवेत्सिद्धो नात्र कार्या विचारणा ॥

brahmacārī mitāhārī yogī yogaparāyaṇaḥ /

abdād ūrdhvaṃ bhavet siddho nātra kāryā vicāraṇā //

Celibate, having a measured diet and devoted to yoga, the yogi becomes an adept after a year. No doubt about this should be entertained.
Philological Commentary
The readings tyāgī and yogī are both well attested in Haṭhapradīpikā 1.57b. The confusion between the two appears to have started early in the transmission of the Vivekamārtaṇḍa. The occurrence of tyāgī in Vivekamārtaṇḍa 37 may be a dittographical type of mistake because the word tyāgī is in the previous line of that work. But it is more difficult to determine whether Svātmārāma used a manuscript of the Vivekamārtaṇḍa with tyāgī or yogī in verse 37. Since the best αmanuscript has yogī, as well as η1and many others, we have tentatively adopted it bearing in mind that it was changed early in the transmission of the Haṭhapradīpikā, most likely by a scribe who knew the reading of tyāgī in a manuscript of the Vivekamārtaṇḍa.

Readings

mitāhārī cett. ] mitāhāro δ1 δ2 ε1
yogī α1α2α3 δ1 δ2 ε1 ζ1 η1 π1 ] tyāgī γ1 ζ3 η2 π2 πω χ
siddho cett. ] siddhir α1, siddhi α2 α3 π1, siddhīn η2
kāryā cett. ] kārya γ1ac πω, kāryo π2
vicāraṇā cett. ] vicāraṇāt η2, vicāraṇe π2
Sources
Vivekamārtaṇḍa 38 yogī ] tyāgī VMv.l.
Testimonia
Haṭharatnāvalī 3.28, Yogacintāmaṇi f. 111v (\attr HP) yogī HRĀv.l. ] tyāgī HRĀ YCM
Jyotsna Commentary
हठसिद्धेरवधिमाह ब्रह्मचार्यीति. ब्रह्मचारी ब्रह्मचर्यवान्मिताहारो वक्ष्यमाणः सो 'स्यास्तीति मिताहारी त्यागी दानशीलो विषयपरित्यागी वा योगपरायणः योगाङ्गाभ्यसनपरः. अब्दाद्वर्षादूर्ध्वं सिद्धः सिद्धहठो भवेत्. अत्र उक्ते 'र्थे विचारणा स्यान्न वेति संशयप्रयुक्ता न कार्या. एतन्निश्चितमेवेत्यर्थः.
haṭhasiddher avadhim āha brahmacāryīti. brahmacārī brahmacaryavān mitāhāro vakṣyamāṇaḥ so 'syāstīti mitāhārī tyāgī dānaśīlo viṣayaparityāgī vā yogaparāyaṇaḥ yogāṅgābhyasanaparaḥ. abdād varṣād ūrdhvaṃ siddhaḥ siddhahaṭho bhavet. atra ukte 'rthe vicāraṇā syān na veti saṃśayaprayuktā na kāryā. etan niścitam evety arthaḥ.
HP 1.58

सुस्निग्धमधुराहारश्चतुर्थांशविवर्जितः ।

भुज्यते शिवसंप्रीत्यै मिताहारः स उच्यते ॥

susnigdhamadhurāhāraś caturthāṃśavivarjitaḥ /

bhujyate śivasaṃprītyai mitāhāraḥ sa ucyate //

When very unctuous and sweet food is eaten for love of Śiva, leaving a quarter [of the stomach] empty, that is called a measured diet.
Philological Commentary
This verse probably derives from the ‘original’ Gorakṣaśataka (12c–13b). It is also found, but reworked to be about the mitāhārī, in Nowotny’s Gorakṣaśataka (55), which is an extended recension of the Vivekamārtaṇḍa.

The expression `lacking a fourth part' (caturthāṃśavivarjitaḥ) is somewhat vague but probably refers to the idea of leaving a quarter of one's stomach empty, which is stated more clearly in the Dharmaputrikā 1.51–52:

ṣaḍrasopetasusnigdhasvādusāndrasugandhinā/

udarasyārdhabhāgan tu bhojanena prapūrayet//

pānīyena caturbhāgaṃ taccheṣaṃ śūnyam iṣyate/

vāyoḥ saṃcāradānārtham āhāraniyamaḥ smṛtaḥ//

One should fill half of the stomach with food that has the six flavours and is very unctuous, delicious, rich, and fragrant. One quarter should be filled with water, and the remaining quarter should be left empty. This rule of diet is prescribed for producing the [proper] movement of vital air.
And, as noted by Brahmānanda in Jyotsnā 1.58, this idea also occurs in the Aṣṭāṅgahṛdayasaṃhitā (Sūtrasthāna 8.46cd–47ab):

annena kukṣer dvāv aṃśau pānenaikaṃ prapūrayet/

āśrayaṃ pavanādīnāṃ caturtham avaśeṣayet//

One should fill two parts of the belly with food and one with water. One should leave the fourth part empty as a place for the [bodily] winds and so forth.

Readings

āhāraś α3 γ1 δ1 δ2 ε1 ζ1 ζ3 χ ] āhāra α1 α2 π1 π2, āhāraṃ πω, āhāra<<ḥ>> η1, āhāraḥ η2
caturthāṃśa cett. ] caturthāśā γ1
vivarjitaḥ cett. ] vivarjita π1, vivarjitam πω
śivasaṃprītyai cett. ] śivasaṃpritya η1, yama ca prokto α2
mitāhāraḥ cett. ] mitāhārī γ1
sa ucyate cett. ] samucyate η1 πω
Sources
Gorakṣaśataka 12cd–13ab
Testimonia
Yuktabhavadeva 4.16 (\attr HP), Yogacūḍāmaṇyupaniṣat 43 samprītyai YBhD ] saṃprītyā YCU

bhujyate YBhD ] bhuñjate YCU

mitāhāraḥ YBhD ] mitāhārī YCU
Jyotsna Commentary
पूर्वश्लोके मिताहारीत्युक्तम्तत्र योगिनां कीदृशो मिताहार इत्यपेक्षायामाह सुस्निग्धेति. सुस्निग्धो 'तिस्निग्धः स चासौ मधुरश्च तादृश आहारः चतुर्थांशविवर्जितः चतुर्थभागरहितः. तद् उक्तमभियुक्तैः

द्वौ भागौ पूरयेदन्नैस्तोयेनैकं प्रपूरयेत्

वायोः सञ्चरणार्थाय चतुर्थमवशेषयेतिति

शिवो जीव ईश्वरो वा. भोक्ता देवो महेश्वरः इति वचनात्. तस्य सम्प्रीत्यै सम्यक्प्रीत्यर्थं यो भुज्यते स मिताहार इत्युच्यते.
pūrvaśloke mitāhārīty uktam tatra yogināṃ kīdṛśo mitāhāra ity apekṣāyām āha susnigdheti. susnigdho 'tisnigdhaḥ sa cāsau madhuraś ca tādṛśa āhāraḥ caturthāṃśavivarjitaḥ caturthabhāgarahitaḥ. tad uktam abhiyuktaiḥ

dvau bhāgau pūrayed annais toyenaikaṃ prapūrayet

vāyoḥ sañcaraṇārthāya caturtham avaśeṣayet iti

śivo jīva īśvaro vā. bhoktā devo maheśvaraḥ iti vacanāt. tasya samprītyai samyakprītyarthaṃ yo bhujyate sa mitāhāra ity ucyate.
HP 1.59

कट्वम्लतीक्ष्णलवणोष्णहरीतशाक-

सौवीरतैलतिलसर्षपमत्स्यमद्यम् ।

आजादिमांसदधितक्रकुलत्थकोल-

पिण्याकहिङ्गुलशुनाद्यमपथ्यमाहुः ॥

kaṭvamlatīkṣṇalavaṇoṣṇaharītaśāka-

sauvīratailatilasarṣapamatsyamadyam /

ājādimāṃsadadhitakrakulatthakola-

piṇyākahiṅgulaśunādyam apathyam āhuḥ //

Pungent, sour, bitter, salty and hot foods, horseradish, sour gruel, [sesame] oil, sesame and mustard seeds, fish and intoxicating drink, flesh of goats and so forth, curds, diluted buttermilk, poor man's pulse, jujube fruit, the leftover paste of oily seeds, asafoetida, garlic and the like: they say that [such food] is unwholesome.
Philological Commentary
On the meaning of uṣṇa (1.59a) in relation to food, Meulenbeld writes (1974: 254 fn. 13):
Cakra mentions as a variant: katvamlalavaṇakṣāra (pungent, acid, saline and caustic). Cakra remarks that the term `hot' (uṣṇa) denotes hot on touch when it occurs the first time, and hot with regard to potency when it occurs for the second time.
The compound harītaśāka in 1.59a is spelt haritaśāka in other works. The spelling harīta was probably adopted for metrical reasons. In some Nighaṇṭus, haritaśāka is glossed as horseradish (śigru).
Rājanighaṇṭu 7.26

śigrur haritaśākaś ca śākapattraḥ supattrakaḥ/

Sauśrutanighaṇṭu 75ab

śigruko haritaśākaś ca mato vai mūlapatrakaḥ/

Brahmānanda’s understanding of harītaśāka as pattraśāka is probably wrong if pattraśāka was intended as ‘leafy vegetables.’ But he may have used the term pattraśāka in the sense of horseradish (śigru) as the dictionary notes that pattraśāka is probably equivalent to śākapattra, which is mentioned in Rājanighaṇṭu 7.26 (above).

The term sauvīra (1.59b) probably means sour gruel. Brahmānanda glosses sauvīra as kāñjika, which is `fermented rice water.' On sauvīra, Meulenbeld (1974: 516–517) says 'sauvīra is sour gruel made from barley and wheat.' The process of making it is described in the Suśrutasaṃhitā (1.44.35--40ab) as follows:
Roots of trivṛt etc., the first group (vidārigandhādi), mahat pañcamūla, mūrvā and śārṅgaṣṭā, and also of snuhī, haimavatī, triphalā, ativiṣā and vacā -- these are taken and divided into two parts out of which one is decocted and the other is powdered; now, crushed barley grains are impregnated with the above decoction several times, dried and then slightly fried. Taking three parts of this and one part of the above powder are put in a jar and mixed with their (of trivṛt etc.) cold decoction and fermented properly. This is known as sauvīraka. (trans. Sharma 2018 (vol.1): 406)
However, according to some Nighaṇṭus, sauvīra can also mean stibnite (an ingredient in some añjanas and medicines). For example, in the Rājanighaṇṭu (13.86):

añjanaṃ yāmunaṃ kṛṣṇaṃ nādeyaṃ mecakaṃ tathā

srotojaṃ dṛkpradaṃ nīlaṃ sauvīraṃ ca suvīrajam//

Note also that the Yogaprakāśikā (1.53) takes sauvīra with taila, perhaps to solve the problem of taila on its own (see below for more on this). The compound sauvīrataila is explained as `oil produced in the place Suvīra' (suvīradeśodbhavatailam). According to Ali (1966: 144), Suvīra is known as a country that was also called Suvira (V.79), Sauvira (XVI.21) and Sauvīraka (IV.23). He identifies it with the Rohri/Khairpur region of Sind.

The word taila could refer to tilataila. This is supported by the following rule (paribhāṣā) in the Śārṅgadharasaṃhitā (48): anuktāvasthāyāṃ paribhāṣāvidhiḥ [...] taile ’nukte tilodbhavam. We thank Dominik Wujastyk for this reference.

Our translation of madya takes into account the following remarks of James McHugh (2021: 8):
The most general Sanskrit term to denote drinks that create a drunken state is madya “intoxicating [drink].” Translating this word is hard. “Inebriating drink” is clumsy to my ear. “Intoxicating” contains the unfortunate “toxic” element that is not present in the Sanskrit word, though at least in English this is a common word, applicable to various substances and states and lacking any “toxic” associations in everyday usage.
In the compound ājādimāṃsa (1.59c), the adjective āja is required for the metre, so variants beginning with aja can be dismissed. Another well-attested reading is ājāvimāṃsa. Although this was probably read as `goat and sheep flesh,' āvi is not attested as an adjective of sheep, so this reading was probably not original. Moreover, only ājādimāṃsa makes good sense. Diwakar Acharya believes that the prohibition of goat flesh and fish in this verse suggests it derives from the North East of India.

The term kulattha means a kind of pulse, translated by Dominik Wujastyk (1998: 77) as `poor man's pulse.'

The word kola is a name for Zizyphus Jujuba Mill. (Nadkarni 1926: 919--920). It is also known as badara. This is how Brahmānanda understands it in Jyotsnā 1.59 (kolaṃ kolyāḥ phalaṃ badaram). According to Nadkarni, the fruit of the wild variety is very acid and astringent. It is believed to purify the blood and assist digestion. The bark is astringent and a simple remedy for diarrhoea. The root is useful as a decoction in fever and delirium. There are references to kola being pungent, though this does not seem to indicate sufficiently why kola is mentioned separately in the Haṭhapradīpikā as an unwholesome food. Diwakar Acharya has informed us that kola can refer to a type of banana in some parts of India.

According to Sharma (1982: 69), piṇyāka is 'the remnant paste of oily seeds after pressing out the oil content.’ This can then be made into a cake with a strong flavour, which may account for its inclusion in this list of unwholesome foods (we thank Diwakar Acharya for this information).

The term hiṅgu means Asafoetida (Nadkarni 1926: 360–361). As to why it might be considered unwholesome, the following comments by Nadkarni give some indication:
If long continued, even in moderate doses, it gives rise to alliaceous eructations, acrid irritation in the throat, flatulence, diarrhoea and burning in the urine.
Metre: Vasantatilakā

Readings

kaṭvamla cett. ] kaṭvāmla η1 πω χ, kaṭkāṃmla α2
tīkṣṇa cett. ] tikta α3 δ1
harīta α1 α3 δ1 δ2 ε1 ζ1 η1 η2 χ ] hārīta α2 ζ3, harita γ1 π2 πω, hārahārīta π1
śāka cett. ] śākaṃ η1 πω
tila cett. ] illeg. η1, om. γ1 π2
sarṣapa cett. ] sarpiṣa π1
matsyamadyam δ1 ζ3 η2 πω ] machyamadyā α1, matsyamadhyam δ2, matsyamadyāḥ ζ1, tsyamaghaṃ η1, madyamatsā α2, madyamatsyān α3 γ1 π2 χ, madyamatsyāḥ ε1 π1
ājādi ζ1 χ ] ajādi γ1 ζ3 π1, ājīvi α1, ajādhi α2, ājāvi δ2 ε1 η2, ajāvi δ1 η1 πω, ajavya π2
māṃsa cett. ] māsaṃ η1, māṃsaṃ ζ3
kulattha α1 γ1 δ2 ζ1 ζ3 η2 π2 χ ] kulastha ε1, kulatha δ1 πω, kalatha π1, kulatthya η1, kulittha α2, kuluddha α3
kola α1 α2 δ1 δ2 ε1 ζ3 π1π2πω χ ] kela ζ1, kodra α3 η2, koṣṇā η1, kāla γ1
piṇyāka cett. ] paṇyaka π1, pinyāka α2, pinnāka πω, om. γ1
laśunādyam cett. ] lasanādyam α2, liśunādyam ε1, laśanādyam ζ1, laśunādy π1
apathyam cett. ] avarppam π1
Sources
Cf. DYŚ 70ab

lavaṇaṃ sarṣapaś cāmlam uṣṇaṃ rūkṣaṃ ca tīkṣṇakam/

Testimonia
Haṭharatnāvalī 1.72, Yogacintāmaṇi f. 54v (\attr HP), Yuktabhavadeva 4.18 (\attr HP), Haṭhatattvakaumudī tīkṣṇa HRĀ YCM HTK ] tikta YBhD

haritaśāka YCM HTK YBhD ] harītaśākaṃ HRĀ

matsyamadyam HRĀ YCM HTK ] madyamatsyāḥ YBhD

ajādimāṃsa HRĀ YCM ] ajāvimāṃsa YBhD HTK

kola YCM YBhD HTK ] kodra HRĀ
Jyotsna Commentary
अथ योगिनामपथ्यमाह द्वाभ्यां कट्विति. कटु कारवेल्लादि. अम्लं चिञ्चाफलादि. तीक्ष्णं मरीचादि. लवणं प्रसिद्धम्. उष्णं गुडादि. हरीतशाकं पत्रशाकं. सौवीरं काञ्जिकं. तैलं तिलसर्षपादिस्नेहः. तिलाः प्रसिद्धाः. सर्षपाः सिद्धार्थाः. मद्यं सुरा. मत्स्यो झषः. एषाम् इतरेतरद्वन्द्वः. एतानपथ्यानाहुः. अजस्येदमाजं आजं आदिर्यस्य सौकरादेः तदाजादि तच्च तन्मांसं चाजादिमांसम्. दधि दुग्धपरिणामविशेषः. तक्रं गृहीतसारं दधि. कुलत्थाः द्विदलविशेषाः. कोलं कोल्याः फलं बदरम्. कर्कन्धूर्बदरी कोलिः इत्य् अमरः. पिण्याकं तिलपिण्डम्. हिङ्गु रामठं लशुनम्. एषाम् इतरेतरद्वन्द्वः. एतान्याद्यानि यस्य तत्तथा. आद्यशब्देन पलाण्डुगृञ्जनमादकद्रव्यमाषान्नादिकं ग्राह्यम्. अपथ्यमहितम्. योगिनामिति शेषः. आहुर्योगिन इत्य् अध्याहारः.
atha yoginām apathyam āha dvābhyāṃ kaṭv iti. kaṭu kāravellādi. amlaṃ ciñcāphalādi. tīkṣṇaṃ marīcādi. lavaṇaṃ prasiddham. uṣṇaṃ guḍādi. harītaśākaṃ patraśākaṃ. sauvīraṃ kāñjikaṃ. tailaṃ tilasarṣapādisnehaḥ. tilāḥ prasiddhāḥ. sarṣapāḥ siddhārthāḥ. madyaṃ surā. matsyo jhaṣaḥ. eṣām itaretaradvandvaḥ. etān apathyān āhuḥ. ajasyedam ājaṃ ājaṃ ādir yasya saukarādeḥ tad ājādi tac ca tanmāṃsaṃ cājādimāṃsam. dadhi dugdhapariṇāmaviśeṣaḥ. takraṃ gṛhītasāraṃ dadhi. kulatthāḥ dvidalaviśeṣāḥ. kolaṃ kolyāḥ phalaṃ badaram. karkandhūr badarī koliḥ ity amaraḥ. piṇyākaṃ tilapiṇḍam. hiṅgu rāmaṭhaṃ laśunam. eṣām itaretaradvandvaḥ. etāny ādyāni yasya tat tathā. ādyaśabdena palāṇḍugṛñjanamādakadravyamāṣānnādikaṃ grāhyam. apathyam ahitam. yoginām iti śeṣaḥ. āhur yogina ity adhyāhāraḥ.
HP 1.60

भोजनमहितं विद्यात्पुनरप्युष्णीकृतं रूक्षम् ।

अतिलवणमम्लपृक्तं कदशनशाकोत्कटं दुष्टम् ॥

bhojanam ahitaṃ vidyāt punar apy uṣṇīkṛtaṃ rūkṣam /

atilavaṇam amlapṛktaṃ kadaśanaśākotkaṭaṃ duṣṭam //

One should know food to be unfit if it has been reheated, is dry, too salty or sour, contains an excess of leafy vegetables that are hard to chew, [or] is spoiled.
Philological Commentary
Brahmānanda glosses his readingtilapiṇḍa with piṇyāka (on the meaning of which see the notes for the previous verse).

The meaning of the compound kadaśanaśākotkaṭaṃ is not clear. Brahmānanda understands it as a list (dvandva) consisting of kadaśana, śāka and utkaṭa, which he defines as bad food, prohibited vegetables and pepper, respectively.

There are various possible meanings of utkaṭa. According to some Nighaṇṭus, the word utkaṭā can mean pepper (e.g. Rājanighaṇṭu 5.16 pārvatī śailajā tāmrā lambabījā tathotkaṭā) and, according to Monier Williams, utkaṭa can refer to Saccharum Sara and utkaṭā also to Laurus Cassia (cinnamon).

However, utkaṭa can be an adjective that means ‘abounding in’ at the end of a compound. Since this verse consists of many adjectives describing food that is unwholesome, it is likely that kadaśanaśākotkaṭaṃ was intended as an adjectival tatpuruṣa, in which case it means ‘[food] full of vegetables' śākotkaṭa that are `bad food' or, perhaps, `bad eating' (kadaśana) in the sense of hard to chew.
Metre: Upagīti

Readings

vidyāt α2 γ1 δ1 ε1 χ ] vidyā ζ1, viṃdyāt α1 α3 δ2 ζ3 η1 η2 π1π2πω
punar apy cett. ] punar α3 δ1 δ2 ζ1
uṣṇīkṛtaṃ γ1 ε1 ζ1 ζ3 η1 η2 χ ] uṣṇikṛta α3, uṣṇi α1, ullīkṛtaṃ α2, uṣṇuṃktaṃta π1, asvīkṛtaṃ π2, uśnakrataṃ πω, uṣṇībhūtam δ1 δ2
rūkṣam cett. ] rūkṣa η1, apramitaṃ δ1 δ2
atilavaṇam amlapṛktaṃ (em.) ] atīlavaṇāmlapṛktaṃ γ1, atilavaṇādyaprantaṃ α1, atilavaṇādyaptataptaṃ α2, atilavaṇādyaṃ proktaṃ ε1, atilavaṇam amlayuktaṃ χ, atilavaṇāmlayuktaṃ π2, atilavaṇādiyuktaṃ ζ3 π1, atilavaṇādiprayuktaṃ ζ1, atilavaṇaka[ṭu]prayukta α3, atilavaṇādyuṣṇataṃ η1, atilavaṇaṃ tilapiṇḍa η2, atilavaṇaṃ tilaṃ piṇḍa πω, atilavaṇasavapalala δ1, atilavaṇāsavapalalaṃ δ2
kadaśana cett. ] kadaśanaṃ ε1 η2 πω
śākotkaṭaṃ cett. ] śākātkaṭa πω, śokātkaṭa η1, śākokṣadaṃ γ1
duṣṭam α2 γ1 ζ1 ζ3 η1 π2 ] duṣṭī π1, duṣṇaṃ α1, dṛṣṭaṃ α3, ruṣṭaṃ ε1, varjyam δ1 δ2 χ, varjjaṃ η2, varjitaṃ πω
Testimonia
Yogacintāmaṇi f. 55v (\attr HP), Haṭhasaṅketacandrikā f. 10v (\attr HP) rūkṣaṃ HSC ] tathā YCM

atilavaṇam amlapṛktaṃ ] atilavaṇaṃ sapalaṃ vā YCM, atilavaṇādikayuktaṃ HSC

kadaśanaśākotkaṭaṃ duṣṭaṃ HSC ] prasitaṃ śākotkaṭaṃ varjyam YCM
Jyotsna Commentary
भोजनमिति. पूर्वं पाचितं पश्चादग्निसंयोगेनोष्णीकृतं यद्भोजनं सूपौदनरोटिकादि रूक्षं घृतादिहीनम्. अतिशयितं लवणं यस्मिन्तदतिलवणम्. यद्वा लवणमतिक्रान्तमतिलवणं चाकूवा इति लोके प्रसिद्धं शाकं यवक्षारादिकं च. लवणस्य सर्वथा वर्जनीयत्वादुत्तरपक्षः साधुः. तथा च दत्तात्रेयः

अथ वर्ज्यानि वक्ष्यामि योगविघ्नकराणि च

लवणं सर्षपं चाम्लमुष्णं तीक्ष्णं च रूक्षकम्

अतीव भोजनं त्याज्यमतिनिद्रातिभाषणमिति.

स्कन्दपुराणे 'पि

त्यजेत्कट्वम्ललवणं क्षीरभोजी सदा भवेतिति

अम्लयुक्तमम्लद्रव्येण युक्तम्. अम्लद्रव्येण युक्तमपि त्याज्यं किमुत साक्षाद् अम्लम्. अत्र तृतीयपादं पललं वा तिलपिण्डमिति केचित्पठन्ति. तस्यायमर्थः पललं मांसं तिलपिण्डं पिण्याकं कदशनं कदन्नं यावनालकोद्रवादि शाकं विहितेतरशाकमात्रम्. उत्कटं विदाहि मिरची इति लोके प्रसिद्धम्मिरचा इति हिन्दुस्थानभाषायाम्. कदशनादीनां समाहारद्वन्द्वः. अतिलवणादिकं वर्ज्यं वर्जनारहम्. दुष्टम् इति पाठे दुष्टं पूतिपर्युषितादि. अहितमिति योजनीयम्.
bhojanam iti. pūrvaṃ pācitaṃ paścād agnisaṃyogenoṣṇīkṛtaṃ yad bhojanaṃ sūpaudanaroṭikādi rūkṣaṃ ghṛtādihīnam. atiśayitaṃ lavaṇaṃ yasmin tad atilavaṇam. yad vā lavaṇam atikrāntam atilavaṇaṃ cākūvā iti loke prasiddhaṃ śākaṃ yavakṣārādikaṃ ca. lavaṇasya sarvathā varjanīyatvād uttarapakṣaḥ sādhuḥ. tathā ca dattātreyaḥ

atha varjyāni vakṣyāmi yogavighnakarāṇi ca

lavaṇaṃ sarṣapaṃ cāmlam uṣṇaṃ tīkṣṇaṃ ca rūkṣakam

atīva bhojanaṃ tyājyam atinidrātibhāṣaṇam iti.

skandapurāṇe 'pi

tyajet kaṭvamlalavaṇaṃ kṣīrabhojī sadā bhavet iti

amlayuktam amladravyeṇa yuktam. amladravyeṇa yuktam api tyājyaṃ kim uta sākṣād amlam. atra tṛtīyapādaṃ palalaṃ vā tilapiṇḍam iti kecit paṭhanti. tasyāyam arthaḥ palalaṃ māṃsaṃ tilapiṇḍaṃ piṇyākaṃ kadaśanaṃ kadannaṃ yāvanālakodravādi śākaṃ vihitetaraśākamātram. utkaṭaṃ vidāhi miracī iti loke prasiddham miracā iti hindusthānabhāṣāyām. kadaśanādīnāṃ samāhāradvandvaḥ. atilavaṇādikaṃ varjyaṃ varjanārham. duṣṭam iti pāṭhe duṣṭaṃ pūtiparyuṣitādi. ahitam iti yojanīyam.

तथा हि गोरक्षवचनम् ।*

tathā hi gorakṣavacanam /*

In the same vein there is a saying by Goraksa:

Readings

om. δ1 δ2 ζ1 ζ3, found between 1.61--62 α3
tathā hi α3 γ1 π1π2πω χ ] tathā α1 α2 η1 η2
post gorakṣavacanam add. ] tailāmlalavaṇāni tiṃtriṇi ś[o]kaṃ śad. .. nime α3, tailāmlāloṇītīnikālikābhāi (?) η1
HP 1.61

वर्जयेद्दुर्जनप्रान्तं वह्निस्त्रीपथसेवनम् ।

प्रातःस्नानोपवासादिकायक्लेशविधिं तथा ॥

varjayed durjanaprāntaṃ vahnistrīpathasevanam /

prātaḥsnānopavāsādikāyakleśavidhiṃ tathā //

One should avoid places near bad people, frequenting fire, women and roads, and observances which harm the body, such as early morning bathing and fasting.
Philological Commentary
Manuscripts α1α3ζ1π1have the reading durjanaprāntaṃ (1.61a), which is the lectio difficilior in relation to durjanaprītiṃ (`the friendship of wicked people'). We have understood durjanaprānta in line with Brahmānanda's gloss in Jyotsnā 1.64, `dwelling near bad people' (durjanasamīpavāsam).

Readings

durjana cett. ] durjanaṃ π2, tarjana η1
prāntaṃ α1 α3 ζ1 π1 χ ] prātaṃ ε1 η1, prāptaṃ α2, prāpte π2, prītiṃ γ1 δ1 δ2 ζ3 η2, prīti πω
vahnistrī cett. ] vastrī δ1
patha cett. ] pathya α2 πω, pathi χ, madhu δ1
prātaḥ cett. ] prāta α1 α2 δ1 ε1 η1 η2
kleśavidhiṃ α1 α3 γ1 ε1 ζ1 ζ3 π2 πω χ ] kleśavidhis α2 π1, kleśādikaṃ δ1 η1 η2, kleśādhikaṃ δ2
tathā cett. ] yathā δ1
Testimonia
Haṭharatnāvalī 1.73 (\attr Gorakṣa), Yogacintāmaṇi f. 48v, Yuktabhavadeva 4.18 (\attr HP) prāntaṃ HRĀv.l. ] prāptaṃ HRĀv.l., prīti HRĀ, prītiṃ YCM YBhD

tathā HRĀ YCM ] tyajet YBhD
Jyotsna Commentary
एवं योगिनां सदा वर्ज्यान्युक्त्वाभ्यासकाले वर्ज्यान्याह अर्धेन वह्नीति. वह्निश्च स्त्री च पन्थाश् च तेषां सेवा वह्निसेवनस्त्रीसङ्गतीर्थयात्रादौ पथिगमनादिरूपास्तासां वर्जनमादावभ्यासकाले आचरेत्. सिद्धे 'भ्यासे तु कदाचित्शीते वह्निसेवनं गृहस्थस्य ऋतौ स्वभार्यागमनं तीर्थयात्रादौ मार्गगमनं च न निषिद्धमित्यादिपदेन सूच्यते. तत्र प्रमाणं गोरक्षवचनमवतारयति तथा हीति. तत्पठति वर्जयेदिति. दुर्जनप्रान्तं दुर्जनसमीपवासम्. दुर्जनप्रीतिमिति क्वचित्पाठः. वह्निस्त्रीपथांसेवनं व्याख्यातम्. प्रातःस्नानमुपवासश्चादिर्यस्य फलाहारादेः तच्च तयोः समाहारद्वन्द्वः. प्रथमाभ्यासिनः प्रातःस्नाने शीतविकारोत्पत्तेः. उपवासादिना पित्ताद्युत्पत्तेः. कायक्लेशविधिं कायक्लेशकरं विधिं क्रियां बहुसूर्यनमस्कारादिरूपां बहुभारोद्वहनादिरूपां च. तथा समुच्चये. अत्र प्रतिपदं वर्जयेदिति क्रियासम्बन्धः.
evaṃ yogināṃ sadā varjyāny uktvābhyāsakāle varjyāny āha ardhena vahnīti. vahniś ca strī ca panthāś ca teṣāṃ sevā vahnisevanastrīsaṅgatīrthayātrādau pathigamanādirūpās tāsāṃ varjanam ādāv abhyāsakāle ācaret. siddhe 'bhyāse tu kadācit śīte vahnisevanaṃ gṛhasthasya ṛtau svabhāryāgamanaṃ tīrthayātrādau mārgagamanaṃ ca na niṣiddham ity ādipadena sūcyate. tatra pramāṇaṃ gorakṣavacanam avatārayati tathā hīti. tat paṭhati varjayed iti. durjanaprāntaṃ durjanasamīpavāsam. durjanaprītim iti kvacit pāṭhaḥ. vahnistrīpathāṃsevanaṃ vyākhyātam. prātaḥsnānam upavāsaś cādir yasya phalāhārādeḥ tac ca tayoḥ samāhāradvandvaḥ. prathamābhyāsinaḥ prātaḥsnāne śītavikārotpatteḥ. upavāsādinā pittādyutpatteḥ. kāyakleśavidhiṃ kāyakleśakaraṃ vidhiṃ kriyāṃ bahusūryanamaskārādirūpāṃ bahubhārodvahanādirūpāṃ ca. tathā samuccaye. atra pratipadaṃ varjayed iti kriyāsambandhaḥ.
HP 1.62

गोधूमशालियवषष्टिकशोभनान्नं

क्षीराज्यमण्डनवनीतसितामधूनि ।

शुण्ठीपटोलकफलादि च पञ्चशाकं

मुद्गादि दिव्यमुदकं च यमीन्द्रपथ्यम् ॥*

godhūmaśāliyavaṣaṣṭikaśobhanānnaṃ

kṣīrājyamaṇḍanavanītasitāmadhūni /

śuṇṭhīpaṭolakaphalādi ca pañcaśākaṃ

mudgādi divyam udakaṃ ca yamīndrapathyam //*

The pure grains that are wheat, rice, śāli rice, barley, sixty-day śāli rice; milk, ghee, cream, fresh butter, ground sugar and honey; dried ginger, fruit of the pointed gourd and so forth; the five vegetables; mung beans and so on; and rain water. [These] are wholesome for great ascetics.
Philological Commentary
In 1.62b, maṇḍa, which is supported by α, γand π, is more likely than khaṇḍa (`candied sugar') because the other elements of this compound are dairy products. The term navanīta is discussed in Suśrutasaṃhitā, sūtrasthāna, 45.92. The word sitā is one of many words for ground sugar. Meulenbeld (1974: 507) comments that sitā is `very white and looks like gravel.'

The term paṭola can refer to at least two different gourds. Meulenbeld (1974: 569) compiled a list of six possibilities, including Trichosanthes dioica Roxb. (`pointed gourd') and Trichosanthes cucumerina Linn. (`snake gourd').

Singh and Chunekar (1999: 232) identify paṭola as Trichosanthas dioica Roxb., more commonly known as the pointed gourd, and they give its Hindi names as paravala and parorāparorā. It is very common in North India and is a popular vegetable in ascetic communities. Brahmānanda, however, glosses paṭola as kośātakī, which Meulenbeld (1974: 586) identifies as Luffa acutangula Roxb, suggesting that Brahmānanda thought paṭola was some sort of luffa.

Groups of five vegetables (pañcaśāka or śākapañcaka) have been defined in various yoga texts, but such grouping of vegetables does not seem to occur outside of literature on yoga. The earliest reference to a group of five vegetables known to us is in the sixteenth-century Yuktabhavadeva 4.22, which attributes the verse to the Śivayoga. The same verse is also quoted in Jyotsnā 1.65 with attribution to a medical source (vaidyake):

sarvaśākam acākṣuṣyaṃ cākṣuṣyaṃ śākapañcakam/

jīvantī vāstumatsyākṣī meghanādaḥ punarnavāḥ// iti//

Another verse on a similar fivefold group of vegetables is also cited in the Haṭhatattvakaumudī (4.26)

pañcaśākas tu–

kṣīraparṇī ca jīvantī matsyākṣī ca punarnavā

meghanādaś ceti budhaiḥ pañcaśākaḥ prakīrtitaḥ// iti//

And a group with more significant differences is mentioned in the Gheraṇḍasaṃhitā (5.20; cf. the additional verses in some witnesses as reported in the apparatus).

bālaśākaṃ kālaśākaṃ tathā paṭolapatrakam/

pañcaśākaṃ praśaṃsīyād vāstūkaṃ hilamocikāṃ//

It is not entirely clear how one should understand divyam (1.62d). Brahmānanda glosses it with nirdoṣam (`defectless') and takes it with udakam. Ayurvedic sources indicate more clearly that divyodaka was understood as rainwater. In a section on types of water (jalavarga) in the Sūtrasthāna of the Carakasaṃhitā (1.27.196–224), rainwater is referred to as `divyaṃ udakam' (1.27.198) in a discussion of the properties of water that has fallen from the sky. The compound divyodaka is used in other Āyurvedic works to refer to the use of rainwater in recipes and treatments (e.g. Aṣṭāṅgahṛdaya 8.42–43). Also, the Rājanighaṇṭu (14.4) glosses divyodaka as rainwater:

divyodakaṃ kharāri syād ākāśasalilaṃ tathā/

vyomodakaṃ cāntarikṣajalaṃ ceṣvabhidhāhvayam//

Metre: Vasantatilakā

Readings

godhūma cett. ] godhūmā δ1
yava cett. ] java α2 δ1 η1 π2
ṣaṣṭika δ1 δ2 ζ3 η1 η2 π1 πω ] ṣāṣṭika ε1 π2 χ, śāṣṭika α1, śākdhikṛ(?) α2, māṣikaṃ γ1, piṣṭika α3, piṣṭaka ζ1
śobhanānnaṃ cett. ] śobhanānna γ1 πω, śobhanānnānī η1
maṇḍa α1 α2 γ1 δ1 δ2 ε1 π1 π2 ] khaṇḍa α3 ζ1 ζ3 η2 χ, ṣaṃḍa η1 πω
navanīta cett. ] navanīti α2 η1, va<<na>>nīta γ1
sitā cett. ] śītā η1, sudhā ζ1
śuṇṭhī cett. ] kuṇṭhī ε1
paṭolaka cett. ] paṭolika ζ1 η1, paṭola η2
phalādi ca π1π2πω ] phalādika α3 γ1 δ1 δ2 ζ1 χ, phalādi<<ka>> α1, phalādi α2, phalādiṣu ζ3, phalāni ca ε1, phalakādi ca η2, phipalādika η1
pañcaśākaṃ cett. ] pacyaśākaṃ α1, śākabhuktaṃ η2
mudgādi cett. ] mudgā α1 ζ3 πω, mu \_ di π2
divyam cett. ] cālpam δ1
ca cett. ] hri (?) ζ1, om. π1 πω
yamīndra α1α2α3 ε1 ζ1 η2 π2 πω χ ] yatīndra γ1, yavatīṃdra π1, munīndra δ1 δ2 ζ3 η1
Testimonia
Haṭharatnāvalī 1.71, Yogacintāmaṇi f. 54v (\attr HP), Yuktabhavadeva 4.21 ṣaṣṭika HRĀ ] ṣāṣṭika YCM YBhD

maṇḍana HRĀ YCM ] khaṇḍana YBhD

phalādi ca YBhD ] phalapatraja HRĀ, phalādika YCM HRĀv.l.

pañcaśākaṃ HRĀ YCM ] pañcaśāka YBhD

mudgādi divyam HRĀ YBhD ] mudgādi cālpam YCM

yamīndra HRĀ ] yatīndra HRĀv.l., munīndra YCM YBhD
Jyotsna Commentary
अथ योगिपथ्यमाह गोधूमेत्यादिना. गोधूमाश्च शालयश्च यवाश्च षाष्टिकाः षष्ठ्या दिनैर्ये पच्यन्ते तण्डुलविशेषास् शोभनमन्नं पवित्रान्नं श्यामाकनीवारादि तच्चैतेषां समाहारद्वन्द्वः. क्षीरं दुग्धम्. आज्यं घृतं. खण्डः शर्करा. नवनीतं मथितदधिसारः. सिता तीव्रपल्ली खडीसाकर इति लोके प्रसिद्धा मिसरी इति हिन्दुस्थानभाषायाम्. मधु क्षौद्रमेषामितरेतरद्वन्द्वः. शुण्ठी प्रसिद्धा पटोलकफलं परवर इति भाषायां प्रसिद्धं शाकं. तदादिर्यस्य कोशातक्यादेस् तत्पटोलकफलादिकं शेषाद्विभाषा इति कप्रत्ययः. पञ्चानां शाकानां समाहारः पञ्चशाकम्. तदुक्तं वैद्यके

सर्वशाकमचाक्षुष्यं चाक्षुष्यं शाकपञ्चकम्

जीवन्तीवास्तुमत्स्याक्षीमेघनादपुनर्नवाः इति.

मुद्गा द्विदलविशेषा आदिर्यस्य तन्मुद्गादि. आदिपदेन आढकी ग्राह्या. दिव्यं निर्दोषमुदकं जलं च. यम एषामस्तीति यमिनः तेष्विन्द्रो इव श्रेष्ठो यो योगीन्द्रस्तस्य पथ्यं हितम्.
atha yogipathyam āha godhūmetyādinā. godhūmāś ca śālayaś ca yavāś ca ṣāṣṭikāḥ ṣaṣṭhyā dinair ye pacyante taṇḍulaviśeṣās śobhanam annaṃ pavitrānnaṃ śyāmākanīvārādi tac caiteṣāṃ samāhāradvandvaḥ. kṣīraṃ dugdham. ājyaṃ ghṛtaṃ. khaṇḍaḥ śarkarā. navanītaṃ mathitadadhisāraḥ. sitā tīvrapallī khaḍīsākara iti loke prasiddhā misarī iti hindusthānabhāṣāyām. madhu kṣaudram eṣām itaretaradvandvaḥ. śuṇṭhī prasiddhā paṭolakaphalaṃ paravara iti bhāṣāyāṃ prasiddhaṃ śākaṃ. tadādir yasya kośātakyādes tatpaṭolakaphalādikaṃ śeṣād vibhāṣā iti kapratyayaḥ. pañcānāṃ śākānāṃ samāhāraḥ pañcaśākam. tad uktaṃ vaidyake

sarvaśākam acākṣuṣyaṃ cākṣuṣyaṃ śākapañcakam

jīvantīvāstumatsyākṣīmeghanādapunarnavāḥ iti.

mudgā dvidalaviśeṣā ādir yasya tan mudgādi. ādipadena āḍhakī grāhyā. divyaṃ nirdoṣam udakaṃ jalaṃ ca. yama eṣām astīti yaminaḥ teṣv indro iva śreṣṭho yo yogīndras tasya pathyaṃ hitam.
HP 1.63

मृष्टं सुमधुरं स्निग्धं गव्यं धातुप्रपोषणम् ।

मनो'भिलषितं योग्यं योगी भोजनमाचरेत् ॥

mṛṣṭaṃ sumadhuraṃ snigdhaṃ gavyaṃ dhātuprapoṣaṇam /

mano'bhilaṣitaṃ yogyaṃ yogī bhojanam ācaret //

The yogi should eat food that is sweet, delicious, unctuous, contains cow products, nourishes the bodily constituents, is desired by the mind and is appropriate.
Philological Commentary
The variants of 1.63a are all plausible: mṛṣṭaṃ, miṣṭaṃ and iṣṭaṃ, although the last is made tautologous by mano'bhilaṣitaṃ in 16.3c. Both mṛṣṭaṃ and miṣṭaṃ are well attested by manuscripts of important groups and there is hardly any difference in their meaning in this context. We have adopted mṛṣṭaṃ as it is supported by α1and α3.

Readings

mṛṣṭaṃ α1 α3 ε1 ζ3 η1 ] miṣṭaṃ α2 γ1 ζ1 π1π2πω, iṣṭaṃ δ1 η2, puṣṭaṃ χ, uṣṇaṃ δ2
sumadhuraṃ cett. ] sumadhu α1, samudhuraṃ α2, samadhuraṃ δ1 ζ3 πω
prapoṣaṇam cett. ] prapoṣakaṃ ζ3
'bhilaṣitaṃ cett. ] bhiliṣitaṃ α1, bhivāṃchitaṃ α2, bhilakṣitaṃ α3, bhilāṣitaṃ η1
yogyaṃ cett. ] yonyaṃ πω, bhojyaṃ ζ1 η1, divyaṃ π2
bhojanam cett. ] bhojanasam η2
Testimonia
Haṭharatnāvalī 1.75, Yogacintāmaṇi f. 54v (\attr HP), Yuktabhavadeva 4.23 (\attr Śivayoga) mṛṣṭaṃ ] śreṣṭhaṃ HRĀ YBhD, piṣṭaṃ YCM

sumadhuraṃ YCM YBhD ] samadhuraṃ HRĀ

yogī bhojanam ācaret YCM YBhD ] caturthāṃśavivarjitam | śivārpitaṃ ca naivedyaṃ yogī bhojanam ācaret HRĀ
Jyotsna Commentary
अथ योगिनो भोजननियममाह पुष्टमिति. पुष्टं देहपुष्टिकरमोदनादि सुमधुरं शर्करादिसहितं स्निग्धं सघृतं गव्यं गोदुग्धघृतादियुक्तं गव्यालाभे माहिषं दुग्धादि ग्राह्यम्. धातुप्रपोषणं लड्डुकापूपादि. मनो'भिलषितं पुष्टादिषु यन्मनोरुचिकरं तदेव योगिना भोक्तव्यम्. मनो'भिलाषितमपि किमविहितं भोक्तव्यम्नेत्याह योग्यमिति. विहितमेवेत्य् अर्थः. योगी भोजनं पूर्वोक्तविशेषणविशिष्टमाचरेत्कुर्यादित्यर्थः. न तु सक्तुभर्जितान्नादिना निर्वाहं कुर्यादिति भावः.
atha yogino bhojananiyamam āha puṣṭam iti. puṣṭaṃ dehapuṣṭikaram odanādi sumadhuraṃ śarkarādisahitaṃ snigdhaṃ saghṛtaṃ gavyaṃ godugdhaghṛtādiyuktaṃ gavyālābhe māhiṣaṃ dugdhādi grāhyam. dhātuprapoṣaṇaṃ laḍḍukāpūpādi. mano'bhilaṣitaṃ puṣṭādiṣu yan manorucikaraṃ tad eva yoginā bhoktavyam. mano'bhilāṣitam api kim avihitaṃ bhoktavyam nety āha yogyam iti. vihitam evety arthaḥ. yogī bhojanaṃ pūrvoktaviśeṣaṇaviśiṣṭam ācaret kuryād ity arthaḥ. na tu saktubharjitānnādinā nirvāhaṃ kuryād iti bhāvaḥ.
HP 1.64

युवा वृद्धो'तिवृद्धो वा व्याधितो दुर्बलो'पि वा ।

अभ्यासात्सिद्धिमाप्नोति सर्वयोगेष्वतन्द्रितः ॥

yuvā vṛddho'tivṛddho vā vyādhito durbalo'pi vā /

abhyāsāt siddhim āpnoti sarvayogeṣv atandritaḥ //

Whether young, old, very old, sick or even weak, the diligent [yogi] succeeds in all yogas through practice.

Readings

vṛddho'tivṛddho cett. ] vṛddho py avṛddho δ2, bhavatu vṛddo α3 ε1
durbalo'pi vā cett. ] durbalas tathā η2 π2
sarvayogeṣv atandritaḥ cett. ] sarvayogeṣu taṃdritaḥ πω, sarvayogeṣu taṃtritā α2, sarvaṃ yogī yateṃdriyaḥ η1
Sources
Dattātreyayogaśāstra 40 yuvā vṛddho ] yuvāvastho DYŚ

'ti ] 'pi DYŚ

durlabho 'pi vā ] vā śanaiḥ śanaiḥ DYŚ
Testimonia
Haṭharatnāvalī 1.23, Yogacintāmaṇi 15r (\attr HP) vṛddho 'tivṛddho vā ] bhavati vṛddho 'pi HRĀ, bālo 'tivṛddho vā YCM
Jyotsna Commentary
योगाभ्यासिनो वयोविशेषारोग्याद्यपेक्षा नास्तीत्याह युवेति. युवा तरुणः वृद्धो वृद्धावस्थां प्राप्तः अतिवृद्धो 'तिवार्द्धकं गतो वा. अभ्यासादासनकुम्भकादीनामभ्यसनात्सिद्धिं समाधितत्फलरूपामाप्नोति. अभ्यासप्रकारमेव वदन्विशिनष्टि सर्वयोगेष्विति. सर्वेषु योगेषु योगाङ्गेष्वतन्द्रितो 'नलसः. योगाङ्गाभ्यासात्सिद्धिमाप्नोतीत्यर्थः. जीवनसाधने कृषिवाणिज्यादौ जीवनशब्दप्रयोगवत्साक्षात्परम्परया वा योगसाधनेषु योगाङ्गेषु योगशब्दप्रयोगः.
yogābhyāsino vayoviśeṣārogyādyapekṣā nāstīty āha yuveti. yuvā taruṇaḥ vṛddho vṛddhāvasthāṃ prāptaḥ ativṛddho 'tivārddhakaṃ gato vā. abhyāsād āsanakumbhakādīnām abhyasanāt siddhiṃ samādhitatphalarūpām āpnoti. abhyāsaprakāram eva vadan viśinaṣṭi sarvayogeṣv iti. sarveṣu yogeṣu yogāṅgeṣv atandrito 'nalasaḥ. yogāṅgābhyāsāt siddhim āpnotīty arthaḥ. jīvanasādhane kṛṣivāṇijyādau jīvanaśabdaprayogavat sākṣāt paramparayā vā yogasādhaneṣu yogāṅgeṣu yogaśabdaprayogaḥ.
HP 1.65

पीठानि कुम्भकाश्चित्रा दिव्यानि करणानि च ।

सर्वो'पि च हठाभ्यासो राजयोगफलावधि ॥

pīṭhāni kumbhakāś citrā divyāni karaṇāni ca /

sarvo'pi ca haṭhābhyāso rājayogaphalāvadhi //

The postures, various breath retentions, and heavenly techniques: the whole practice of Haṭha [is to be done] until Rājayoga results.

Readings

pīṭhāni cett. ] pīṭhādi δ1 δ2
kumbhakāś cett. ] kuṃbhikāś α2 π1, kumbhakaś ζ3ac η2 πω
citrā cett. ] citro ε1, citraṃ η2, citra π1
divyāni cett. ] mudrādi η1 η2
sarvo'pi ca α1 ε1 ζ1 ζ3 η1 π2 ] sarvā pi ca α2, sarve pi ca π1, sarvo pi α3, sarvo pi hi δ1 δ2, sarve py ayaṃ γ1, sarvāṇy api η2 πω χ
bhyāso α1α2α3 γ1 ε1 ζ3 π2 πω ] bhyāse η1 η2 χ, bhyāsād δ1 δ2 π1, bhyā ζ1
phalāvadhi α1 α2 ζ1 ζ3 η1pc η2 π1 χ ] phalāvadhiḥ α3 γ1 π2 πω, pathāvadhiḥ ε1, yugāvadhi η1ac, prasiddhaye δ1 δ2
Testimonia
Haṭharatnāvalī 1.17 sarvo 'pi ] sāṅgo 'pi HRĀ

phalāvadhi ] phalārthadaḥ HRĀ
HP 1 Colophon

इति श्रीस्वात्मारामयोगीन्द्रविरचितायां हठप्रदीपिकायां प्रथमोपदेशः ॥ 1 ॥

iti śrīsvātmārāmayogīndraviracitāyāṃ haṭhapradīpikāyāṃ prathamopadeśaḥ // 1 //

Readings

śrīsvātmārāma α2 α3 π1π2πω ] svātmārāma α1 γ1 ζ1 ζ3 η1, ātmārāma η2, śrīsahajānadasaṃtānaciṃtāmaṇisvātmārāma χ, om. δ1 δ2 ε1
yogīndra α3 γ1 ζ1 ζ3 η1 η2 π1 π2 χ ] yogendra πω, mahāyogeṃdra α1, om. α2 δ1 δ2 ε1
viracitāyāṃ cett. ] om. δ1 δ2 ε1
ante prathamo° add. ] āsanayogo nāma δ2 ζ3, āsanavidhikathanaṃ nāma χ
prathamopadeśaḥ cett. ] prathama upadeśaḥ ζ3 η2 π2, prathamo'dhyāyaḥ η1
HP 2.1

अथासने दृढे योगी वशी हितमिताशनः ।

गुरूपदिष्टमार्गेण प्राणायामं समभ्यसेत् ॥*

athāsane dṛḍhe yogī vaśī hitamitāśanaḥ /

gurūpadiṣṭamārgeṇa prāṇāyāmaṃ samabhyaset //*

Now, when [his] posture is steady, the disciplined yogi whose diet is good and measured should practise breath control in the way taught by [his] teacher.
Philological Commentary
Many manuscripts of the ε, γ, ζand πgroups, as well as the Jyotsnā (2.1), have the plural prāṇāyāmān in 2.1d. The plural is possible here as it could refer to multiple repetitions of the basic alternate nostril breath control technique taught at 2.7–11, or to the different techniques of retention (kumbhaka) taught later in the chapter. The variation between singular and plural recurs through this chapter, and we have followed the α1readings, which make good sense. In this case, since the verse is introducing the topic of breath control, the more general sense of the singular is appropriate.

Readings

athāsane cett. ] athāsāna γ1, haṭhāsane η1
dṛḍhe α1 α2 γ2 ε1 ζ3 η2 π2 χ ] dṛḍho η1 π1 πω, dṛḍha γ1, dṛḍhaṃ δ1, dahe ζ1, vaśī δ2
vaśī cett. ] vajrī ζ1, dṛḍhaṃ δ2
hitamitāśanaḥ cett. ] hitasikāśanaḥ γ1, mitahitāśanaḥ δ2, bhūtamitāśanaḥ ζ1
gurūpadiṣṭa cett. ] gurūpadeśa δ1 δ2 π2
prāṇāyāmaṃ α1 α3 δ1 δ2 η1 ] prāṇāyāmān α2 γ2 ε1 ζ1 ζ3 π1 π2 χ, prāṇāyāmī γ1, prāṇāyāmo πω, yogamārgaṃ η2
samabhyaset cett. ] sadābhyaset δ1, samācaret ζ3
Testimonia
Haṭharatnāvalī 3.78, Haṭhatattvakaumudī 36.1 (\attr Yogacandrikā) prāṇāyāmaṃ ] prāṇāyāmān HRĀ HTK
Jyotsna Commentary
अथासनोपदेशानन्तरं प्राणायामान्वक्तुमुपक्रमते अथेति. अथेति मङ्गलार्थःए. आसने दृढे सति वशी जिताक्षः हितं पथ्यं च तन्मितं च पूर्वोपदेशोक्तलक्षणं तत्तादृशमशनं यस्य स हितमिताशनः गुरुणोपदिष्टो यो मार्गः प्राणायामाभ्यासप्रकारस्तेन प्राणायामान्वक्ष्यमाणान्सम्यग् उत्साहसाहसधैर्यादिभिरभ्यसेत्. दृढे स्थिरे कुक्कुटादिविवर्जिते सिद्धासनादाविति वा योजना.
athāsanopadeśānantaraṃ prāṇāyāmān vaktum upakramate atheti. atheti maṅgalārthaḥe. āsane dṛḍhe sati vaśī jitākṣaḥ hitaṃ pathyaṃ ca tan mitaṃ ca pūrvopadeśoktalakṣaṇaṃ tat tādṛśam aśanaṃ yasya sa hitamitāśanaḥ guruṇopadiṣṭo yo mārgaḥ prāṇāyāmābhyāsaprakāras tena prāṇāyāmān vakṣyamāṇān samyag utsāhasāhasadhairyādibhir abhyaset. dṛḍhe sthire kukkuṭādivivarjite siddhāsanādāv iti vā yojanā.
HP 2.2

चले वाते चलं सर्वं निश्चले दृढबन्धनम् ।

योगी स्थाणुत्वमाप्नोति ततो वायुनिबन्धनात् ॥

cale vāte calaṃ sarvaṃ niścale dṛḍhabandhanam /

yogī sthāṇutvam āpnoti tato vāyunibandhanāt //

When the wind is moving, everything moves [and] when it is still, [everything] is firmly fixed, so the yogi attains motionlessness through restraining the breath.
Philological Commentary
In the second verse quarter we have adopted the reading dṛḍha\-bandhanaṃ found in most of the α, γand πmanuscripts over that found in the source text, niścalaṃ tathā, which is also found in some δ, ηand πmanuscripts and testimonia. We thus understand it to be the result of a deliberate change by Svātmārāma.

As noted by Brahmānanda, in addition to its primary meaning of immobility, sthāṇutvam can also mean the state of being Śiva, for whom Sthāṇu is another name.

Readings

vāte cett. ] citte πω
calaṃ γ1 γ2 δ1 δ2 ζ3 η1 η2 π1 χ ] cale α1 α2 π2, calet ε1 ζ1, calat πω
sarvaṃ α1α2α3 ε1 ζ1 ζ3 η1 πω ] cittaṃ γ1γ2 δ1 δ2 η2 π1 π2 χ
niścale cett. ] niścalaṃ π1
dṛḍhabandhanam α1α2α3 γ1γ2 ζ1 η1 π1 π2 ] niścalaṃ tathā δ1 δ2 η2 πω, niścalaṃ bhavet ε1 ζ3 χ
sthāṇutvam cett. ] sthānutvam α2 γ1, sthānatvam ζ1 π2
vāyu α3 ζ1 π1 πω ] vāyuṃ α1 α2 γ1γ2 δ1 δ2 ε1 ζ3 η1 η2 π2 χ
nibandhanāt α1 α3 ζ1 πω ] nibandhayet ε1 η1 π1, nirundhayet α2 η2, nirūdhayet γ1, nirodhayet γ2 δ1 δ2 ζ3 π2 χ
Sources
Vivekamārtaṇḍa 71 dṛḍhabandhanam ] niścalaṃ tathā VM Cf. Amanaska 2.92

citte calati saṃsāro 'cale mokṣaḥ prajāyate/

tasmāc cittaṃ sthirīkuryād audāsīnyaparāyaṇaḥ//

Testimonia
Haṭharatnāvalī 3.79, Yogacintāmaṇi f. 17r (\attr Skandapurāṇa) niścale dṛḍhabandhanam ] niścale niścalaṃ tathā HRĀ, niścalaṃ niścale tathā YCM
Jyotsna Commentary
प्रयोजनमनुद्दिश्य न मन्दो 'पि प्रवर्तते इति महदुक्तेः प्रयोजनाभावे प्रवृत्त्यभावात् प्राणायामप्रयोजनमाह चले वाते इति. वाते चले सति चित्तं चलं भवेत्. निश्चले वाते निश्चलं भवेत्चित्तमित्यत्रापि सम्बध्यते. वाते चित्ते च निश्चले योगी स्थाणुत्वं स्थिरत्वं दीर्घजीवित्वमिति यावत्. ईशत्वं वाप्नोति. ततस्तस्माद्वायुं प्राणं निरोधयेत्कुम्भयेत्.
prayojanam anuddiśya na mando 'pi pravartate iti mahadukteḥ prayojanābhāve pravṛttyabhāvāt prāṇāyāmaprayojanam āha cale vāte iti. vāte cale sati cittaṃ calaṃ bhavet. niścale vāte niścalaṃ bhavet cittam ity atrāpi sambadhyate. vāte citte ca niścale yogī sthāṇutvaṃ sthiratvaṃ dīrghajīvitvam iti yāvat. īśatvaṃ vāpnoti. tatas tasmād vāyuṃ prāṇaṃ nirodhayet kumbhayet.
HP 2.3

यावद्वायुः स्थितो देहे तावज्जीवितमुच्यते ।

मरणं तस्य निष्क्रान्तिस्ततो वायुं निबन्धयेत् ॥

yāvad vāyuḥ sthito dehe tāvaj jīvitam ucyate /

maraṇaṃ tasya niṣkrāntis tato vāyuṃ nibandhayet //

As long as breath is found in the body, there is said to be life. Its leaving is death, so one should restrain the breath.

Readings

vāyuḥ γ2 δ2 ζ1 η1 χ ] vāyu α1α2α3 γ1 δ1 ε1 ζ3 η2 π1π2πω
sthito cett. ] sthiro α2
jīvitam α2 γ2 δ1 δ2 ε1 ζ1 η2 πω ] jītavim α1, jīvitim π1, jīvitvam ζ3, jīvanam γ1 η1 π2 χ
niṣkrāntis cett. incl. α3 ] niṣkrānti π1 πω, niḥkrāṃtaṃ α1, niḥkrāṃtaṃs α2, niṣkrānto η2
tato cett. ] tasmād η2
nibandhayet α3 ε1 ζ1 η1 π1π2πω ] nibaṃdhanāt α1, nirundhayet α2 γ1 η2, nirodhayet γ2 δ1 δ2 ζ3 χ
Sources
Vivekamārtaṇḍa 72 niṣkrāntis ] niṣkrāntau VM

nibandhayet ] nirodhayet VM
Testimonia
Haṭharatnāvalī 3.80, Yuktabhavadeva 11.150 tāvaj jīvitam ucyate HRĀ ] tāvad dehaṃ na muñcati YBhD

nibandhayet ] nirodhayet HRĀ, nirundhayet YBhD
Jyotsna Commentary
यावदिति. देहे शरीरे यावत्कालं वायुः प्राणः स्थितः तावत्कालपर्यन्तं जीवनमुच्यते लोकैः. देहप्राणसंयोगस्यैव जीवनपदार्थत्वात्. तस्य प्राणस्य निष्क्रान्तिर्देहाद्वियोगः मरणमुच्यते. ततस्तस्माद्वायुं निरोधयेत्.
yāvad iti. dehe śarīre yāvatkālaṃ vāyuḥ prāṇaḥ sthitaḥ tāvatkālaparyantaṃ jīvanam ucyate lokaiḥ. dehaprāṇasaṃyogasyaiva jīvanapadārthatvāt. tasya prāṇasya niṣkrāntir dehād viyogaḥ maraṇam ucyate. tatas tasmād vāyuṃ nirodhayet.
HP 2.4

मलाकुलासु नाडीषु मारुतो नैव मध्यगः ।

कथं स्यादुन्मनीभावः कायसिद्धिः कथं भवेत् ॥

malākulāsu nāḍīṣu māruto naiva madhyagaḥ /

kathaṃ syād unmanībhāvaḥ kāyasiddhiḥ kathaṃ bhavet //

When the channels are full of impurities, the breath does not go into the middle. How would the state beyond mind occur? How would perfection of the body arise?

Readings

malākulāsu cett. ] mālākusuma η1
kāyasiddhiḥ α1α2α3 ε1 ζ3 η1 π2 πω ] kāyaśuddhiḥ γ1γ2, kāryasiddhiḥ δ1 δ2 ζ1 η2 π1 χ
Testimonia
Haṭharatnāvalī 3.81
Jyotsna Commentary
मलशुद्धेर्हठसिद्धिजनकत्वं व्यतिरेकेणाह मलाकुलास्विति. नाडीषु मलैराकुलासु व्याप्तासु सतीषु मारुतः प्राणो मध्यगः सुषुम्नामार्गवाही नैव स्यात्. अपि तु शुद्धमलास्वेव मध्यगो भवतीत्यर्थः. उन्मनीभाव उन्मन्या भावो भवनं कथं स्यात्न कथमपीत्यर्थः. कार्यस्य कैवल्यरूपस्य सिद्धिर्निष्पत्तिः कथं भवेन्न कथञ्चिदपीत्यर्थः.
malaśuddher haṭhasiddhijanakatvaṃ vyatirekeṇāha malākulāsv iti. nāḍīṣu malair ākulāsu vyāptāsu satīṣu mārutaḥ prāṇo madhyagaḥ suṣumnāmārgavāhī naiva syāt. api tu śuddhamalāsv eva madhyago bhavatīty arthaḥ. unmanībhāva unmanyā bhāvo bhavanaṃ kathaṃ syāt na katham apīty arthaḥ. kāryasya kaivalyarūpasya siddhir niṣpattiḥ kathaṃ bhaven na kathañcid apīty arthaḥ.
HP 2.5

शुद्धिमेति यदा सर्वं नाडीचक्रं मलाकुलम् ।

तदैव जायते योगी प्राणसंग्रहणे क्षमः ॥

śuddhim eti yadā sarvaṃ nāḍīcakraṃ malākulam /

tadaiva jāyate yogī prāṇasaṃgrahaṇe kṣamaḥ //

Only when the entire impure network of channels is cleansed is the yogi able to control the breath.

Readings

śuddhim eti cett. ] śuddhimati γ1, śuddham eti π2, susiddhemiti α2
yadā cett. ] yathā πω, sadā η1
cakraṃ cett. ] cakra γ1 ζ1 π2 πω
malākulam cett. ] manākulaṃ ζ1
tadaiva cett. ] tadeva α1 α3 ζ3
prāṇa° ... kṣamaḥ ] kṣamaḥ prāṇanirodhane α2
saṃgrahaṇe α1 γ1γ2 ε1 ζ1 ζ3 η2 π1π2πω χ ] saṃgrahaṇa α3 η1, saṃrodhane δ1 δ2
Sources
Vivekamārtaṇḍa 76
Testimonia
Yogacintāmaṇi f. 90r (\attr Skandapurāṇa), Yuktabhavedeva 7.11
Jyotsna Commentary
अन्वयेनापि मलशुद्धेर्हठसिद्धिहेतुत्वमाह शुद्धिमेतीति. यदा यस्मिन्काले मलैराकुलम् व्याप्तं सर्वं समस्तं नाडीनां चक्रं समूहः शुद्धिम्मलराहित्यमेति प्राप्नोति तदैव तस्मिन्न् एव काले योगी योगाभ्यासी प्राणस्य सम्यग्ग्रहणे क्षमः समर्थो जायते.
anvayenāpi malaśuddher haṭhasiddhihetutvam āha śuddhim etīti. yadā yasmin kāle malair ākulam vyāptaṃ sarvaṃ samastaṃ nāḍīnāṃ cakraṃ samūhaḥ śuddhim malarāhityam eti prāpnoti tadaiva tasminn eva kāle yogī yogābhyāsī prāṇasya samyag grahaṇe kṣamaḥ samartho jāyate.
HP 2.6

प्राणाभ्यासं ततः कुर्यान् नित्यं सात्त्विकया धिया ।

यथा सुषुम्णा सुस्वस्था मलाः शोषं प्रयान्ति च ॥

prāṇābhyāsaṃ tataḥ kuryān nityaṃ sāttvikayā dhiyā /

yathā suṣumṇā susvasthā malāḥ śoṣaṃ prayānti ca //

Therefore [the yogi] should regularly practise breath [retention] with a resolute mind, so that the Suṣumṇā is in good condition and the impurities dry up.
Metre: Anuṣṭubh (c: ma-vipulā)

Readings

prāṇābhyāsaṃ cett. ] prāṇāyāmaṃ δ1 δ2 χ
yathā cett. ] yāsthā α1, yadā α3 ε1
suṣumṇā susvasthā α2 α3 ε1 ] suśumnā susvasthā α1, suṣumnāṃ susvasthā πω, suṣumṇa sustakcya π1, suṣumnā susnigdhā (gdha ) ζ3 η1, suṣumṇāḥ snigdhā ζ1, suṣumṇāpārśvasthā γ1γ2 π2, suṣumṇāntarasthā δ1 δ2, sukham avasthāya η2, suṣumṇānāḍīsthā χ
malāḥ śoṣaṃ γ1γ2 δ2 ε1 ζ1 η1 η2 ] malā śoṣaṃ α1 α2 δ1 π2, malāś coṣaṃ α3, malaśoṣaṃ ζ3, malāt soṣaṃ πω, malāḥ śuddhiṃ χ, nirmalā bhava° π1
prayānti ca cett. ] °ti śodhitā π1
Sources
Cf. Gorakṣaśataka 73cd–74ab

prāṇābhyāsas tataḥ kāryo nityaṃ sattvāsthayā dhiyā/

suṣumnāṃ layate cittaṃ na ca vāyuḥ pradhāvati//

Testimonia
Yogakarṇikā 58 (\attr HP) prāṇābhyāsaṃ ] prāṇāyāmaṃ YK

yathā suṣumnā susvasthā ] suṣumnā cāntarālasthā YK
Jyotsna Commentary
मलशुद्धिः कथं भवतीत्याकाङ्क्षायां तच्छोधकं प्राणायाममाह प्राणायाममिति. यतो मलशुद्धिं विना प्राणसङ्ग्रहणे क्षमो न भवति ततस्तस्माद् ईश्वरप्रणिधानोत्साहसाहसादिप्रयत्नाभिभूतविक्षेपालस्यादिराजसतामसधर्मया सात्त्विकया प्रकाशप्रसादशीलया धिया बुद्ध्या नित्यं प्राणायामं कुर्यात्. यथा येन प्रकारेण सुषुम्न्णानाड्यां स्थिता मलाः शुद्धिमपगमं प्रयान्ति नश्यन्तीत्यर्थः.
malaśuddhiḥ kathaṃ bhavatīty ākāṅkṣāyāṃ tacchodhakaṃ prāṇāyāmam āha prāṇāyāmam iti. yato malaśuddhiṃ vinā prāṇasaṅgrahaṇe kṣamo na bhavati tatas tasmād īśvarapraṇidhānotsāhasāhasādiprayatnābhibhūtavikṣepālasyādirājasatāmasadharmayā sāttvikayā prakāśaprasādaśīlayā dhiyā buddhyā nityaṃ prāṇāyāmaṃ kuryāt. yathā yena prakāreṇa suṣumnṇānāḍyāṃ sthitā malāḥ śuddhim apagamaṃ prayānti naśyantīty arthaḥ.
HP 2.7

बद्धपद्मासनो योगी प्राणं चन्द्रेण पूरयेत् ।

धारयित्वा यथाशक्त्या पुनः सूर्येण रेचयेत् ॥

baddhapadmāsano yogī prāṇaṃ candreṇa pūrayet /

dhārayitvā yathāśaktyā punaḥ sūryeṇa recayet //

Seated in the lotus pose, the yogi should fill himself up with air via the moon [channel], hold it for as long as he can, then expel it through the sun [channel].

Readings

padmāsano cett. ] padmāsane ζ3, padmāsanā γ1
pūrayet cett. ] dhārayet δ1, recayet π2
śaktyā α1 ε1 ζ1 ζ3 ] śakti γ2 δ1 δ2 η1 π1 χ, śaktiḥ α2 γ1 π2 πω, yuktyā η2
punaḥ α1 α2 γ1γ2 δ1 δ2 π1π2πω ] bhūyaḥ α3 ε1 ζ1 ζ3 η1 η2 χ
Sources
Vivekamārtaṇḍa 77 punaḥ ] bhūyaḥ VM
Testimonia
Haṭharatnāvalī 3.84ab, Yuktabhavadeva 7.12 yathāśakti ] yathāśaktyā YBhD
Jyotsna Commentary
मलशोधकप्राणायामप्रकारमाह द्वाभ्यां बद्धपद्मासन इति. बद्धं पद्मासनं येन तादृशो योगी प्राणं वायुं चन्द्रेण चन्द्रनाड्या इडया पूरयेत्. शक्तिमनतिक्रम्य यथाशक्ति धारयित्वा कुम्भयित्वा भूयः पुनः सूर्येण सूर्यनाड्या पिङ्गलया रेचयेत्. बाह्यवायोः प्रयत्नविशेषादुपादानं पूरकः. जालन्धरादिबन्धपूर्वकं प्राणनिरोधः कुम्भकः. कुम्भितस्य वायोः प्रयत्नविशेषाद् वमनं रेचकः. प्राणायामाङ्गरेचकपूरकयोर् एवेमे लक्षणे इति. भस्त्रावल्लोहकारस्य रेचपूरौ ससम्भ्रमौ इति गौणरेचकपूरकयोर्नातिव्याप्तिः तयोर्लक्ष्यत्वाभावात्.
malaśodhakaprāṇāyāmaprakāram āha dvābhyāṃ baddhapadmāsana iti. baddhaṃ padmāsanaṃ yena tādṛśo yogī prāṇaṃ vāyuṃ candreṇa candranāḍyā iḍayā pūrayet. śaktim anatikramya yathāśakti dhārayitvā kumbhayitvā bhūyaḥ punaḥ sūryeṇa sūryanāḍyā piṅgalayā recayet. bāhyavāyoḥ prayatnaviśeṣād upādānaṃ pūrakaḥ. jālandharādibandhapūrvakaṃ prāṇanirodhaḥ kumbhakaḥ. kumbhitasya vāyoḥ prayatnaviśeṣād vamanaṃ recakaḥ. prāṇāyāmāṅgarecakapūrakayor eveme lakṣaṇe iti. bhastrāval lohakārasya recapūrau sasambhramau iti gauṇarecakapūrakayor nātivyāptiḥ tayor lakṣyatvābhāvāt.
HP 2.8

प्राणं सूर्येण चाकृष्य पूरयेदुदरं शनैः ।

विधिवत्कुम्भकं कृत्वा पुनश्चन्द्रेण रेचयेत् ॥

prāṇaṃ sūryeṇa cākṛṣya pūrayed udaraṃ śanaiḥ /

vidhivat kumbhakaṃ kṛtvā punaś candreṇa recayet //

And, drawing the breath through the sun [channel], he should gradually fill the abdomen. Having performed the retention as prescribed, he should then exhale through the moon [channel].

Readings

cākṛṣya cett. ] vāṣṭhavya γ1
udaraṃ cett. ] udayaṃ α3, udare η1 η2
vidhivat cett. ] vividhaṃ π1, vidhidṛk π2
kṛtvā cett. ] kuryāt δ1 δ2
Sources
Vivekamārtaṇḍa 79
Testimonia
Haṭharatnāvalī 3.84cd–85ab, Yuktabhavadeva 7.14 vidhivat kumbhakaṃ kṛtvā HRĀ ] kumbhayitvā vidhānena YBhD
Jyotsna Commentary
प्राणमिति. सूर्येण सूर्यनाड्या पिङ्गलया सूर्येण प्राणमाकृष्य गृहीत्वा शनैर्मन्दं मन्दमुदरं जठरं पूरयेत्. विधिवत्द्बन्धपूर्वकं कुम्भकं कृत्वा पुनर्भूयश्चन्द्रेणेडया रेचयेत्.
prāṇam iti. sūryeṇa sūryanāḍyā piṅgalayā sūryeṇa prāṇam ākṛṣya gṛhītvā śanair mandaṃ mandam udaraṃ jaṭharaṃ pūrayet. vidhivatd bandhapūrvakaṃ kumbhakaṃ kṛtvā punar bhūyaś candreṇeḍayā recayet.
HP 2.9

येन त्यजेत्तेन पूर्य धारयेदविरोधतः ।

रेचयेच्च ततो'न्येन शनैरेव न वेगतः ॥

yena tyajet tena pūrya dhārayed avirodhataḥ /

recayec ca tato'nyena śanair eva na vegataḥ //

[The yogi] should inhale through the [channel] by which he has exhaled and hold [the breath] without discomfort. And then he should exhale through the other [channel] slowly, not quickly.
Philological Commentary
The meaning of avirodhataḥ (‘without harm/discomfort’) makes better sense in this context than anirodhataḥ (‘without cessation’). One might try to construe anirodhataḥ as ‘without stopping the breath,’ but verse 2.7 clearly states that the breath should be held as long as possible (yathāśakti). According to the apparatus of the critical edition of the Haṭharatnāvalī, aviro\-dhataḥ is well-attested for the parallel line. In addition, avirodhataḥ is found (and also virodhahīnam) in a passage of the Haṭhatattvakaumudī (36.6–9) that appears to have been loosely based on Haṭhapradīpikā 2.7–9.
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

yena tyajet cett. ] yena tyaje α1 γ2, yetayet γ1
tena pūrya α1 δ2 ε1 ζ1 η1 πω ] tenāpūrya α2 δ1 η2, tena pītvā γ1γ2 π2 χ, tena pūrvaṃ ζ3 π1
avirodhataḥ ζ3 ] anirodhataḥ α1 α2 γ2 δ1 δ2 ε1 η1 η2 π1π2πω, anirodhitaḥ ζ1, anirodhanataḥ γ1, atirodhataḥ χ
recayec ca cett. ] recayeta ζ1, recayatvā γ2, pūrayec ca δ2
'nyena cett. ] nyona π1, yena ε1
śanair eva na vegataḥ cett. ] śanairacavanegataṃ γ1, śanaiḥ pavanam ekataḥ δ1 δ2 ζ3
Sources
Dattātreyayogaśāstra 63ab yena tyajet tena pūrya ] yayā tyajet tayāpūrya DYŚ
Testimonia
Haṭharatnāvalī 3.85cd tena pūrya ] tenāpūrya HRĀ
Jyotsna Commentary
उक्ते प्राणायामे विशेषमाह येनेति. येन चन्द्रेण सूर्येण वा त्यजेद्रेचयेत्तेन पीत्वा तेनैव पूरयित्वा. अतिरोधतो 'तिशयितेन रोधेन स्वेदकम्पादिजननपर्यन्तेन. सार्वविभक्तिकस्तसिल्. येन पूरकस्ततो 'न्येन शनैरेव रेचयेत्न तु वेगतः. वेगाद्रेचने बलहानिः स्यात्. येन पूरकः कृतस्तेन रेचको न कर्तव्यः. येन रेचकः कृतस्तेनैव पूरकः कर्तव्य इति भावः.
ukte prāṇāyāme viśeṣam āha yeneti. yena candreṇa sūryeṇa vā tyajed recayet tena pītvā tenaiva pūrayitvā. atirodhato 'tiśayitena rodhena svedakampādijananaparyantena. sārvavibhaktikas tasil. yena pūrakas tato 'nyena śanair eva recayet na tu vegataḥ. vegād recane balahāniḥ syāt. yena pūrakaḥ kṛtas tena recako na kartavyaḥ. yena recakaḥ kṛtas tenaiva pūrakaḥ kartavya iti bhāvaḥ.
HP 2.10

प्राणं चेदिडया पिबेन्नियमितं भूयो'न्यया रेचयेत्

पीत्वा पिङ्गलया समीरणमलं बद्ध्वा त्यजेद्वामया ।

सूर्याचन्द्रमसोरनेन विधिना बिम्बद्वयं ध्यायतां

शुद्धा नाडिगणा भवन्ति यमिनां मासत्रयादूर्ध्वतः ॥

prāṇaṃ ced iḍayā piben niyamitaṃ bhūyo'nyayā recayet

pītvā piṅgalayā samīraṇam alaṃ baddhvā tyajed vāmayā /

sūryācandramasor anena vidhinā bimbadvayaṃ dhyāyatāṃ

śuddhā nāḍigaṇā bhavanti yamināṃ māsatrayād ūrdhvataḥ //

If [the yogi] breathes in through Iḍā, he should then exhale the restrained [breath] through the other [channel, i.e. Piṅgalā]. He should inhale through Piṅgalā, hold the breath sufficiently long and release it through the left [channel]. The channels of ascetics meditating on the two orbs of the sun and moon using this method are purified after three months.
Metre: Śārdūlavikrīḍita

Readings

ced iḍayā cett. ] ced iḍiyā π2, ceḍiyā α1, caṇḍiyā γ1, ceḍikayā ζ3, ceṃdriyayā α2
piben cett. ] piban α3
niyamitaṃ cett. ] nimitaṃ γ1, parimitaṃ πω
bhūyo cett. ] bhūyā πω
'nyayā α1 α2 α3 γ2 ε1 ζ1 ζ3 η2 π2 χ ] nyathā γ1 δ1 δ2 η1 π1 πω
recayet cett. ] \_ yet γ1
samīraṇam alaṃ α1 ] samīraṇajalaṃ π1, samīraṇam atho α2 α3 γ1 γ2 δ1 δ2 ζ1 ζ3 η1 η2 π2 πω χ, py apānam anilaṃ ε1
baddhvā tyajed vāmayā cett. ] badhvāsanaḥ sarvadā π2
sūryācandramasor a° cett. ] lac. π2
anena vidhinā cett. ] aṇena vidhinā πω, ane vidhinā γ1, aṇe δ1, lac. π2
bimbadvayaṃ dhyāyatāṃ α1 δ2 ε1 η2 ] bimbadvayaṃ dhyāyatā δ1, biṃbadvayaṃ dhyāyataḥ πω, bhyāsaṃ samātanvatāṃ/tā/taṃ α2 α3 ζ1 ζ3, bhyāsaṃ sadātanvatāṃ γ1γ2 χ, 'bhyāsamātatvataṃ η1, bhyāsā samāsatvayāt π1, bhyāsaṃ sadā tatvatāṃ π2
nāḍigaṇā cett. ] nāḍiguṇā ζ1
māsatrayād cett. ] māsadvayād δ1
Sources
Vivekamārtaṇḍa 81
Testimonia
Haṭharatnāvalī 3.86, Yogacintāmaṇi f. 90v (\attr Haṭhayoga), Yuktabhavadeva 7.16 (\attr Gorakṣanātha) alaṃ YBhD ] atho HRĀ YCM
Jyotsna Commentary
बद्धपद्मासन इत्याद्युक्तमर्थं पिण्डीकृत्यानुवदन्प्राणायामस्यावान्तरफलमाह प्राणमिति चेद् यदि इडया वामनाड्या प्राणं पिबेत्पूरयेत्तरहि नियमितं कुम्भितं प्राणं भूयः पुनरन्यया पिङ्गलया रेचयेत्. पिङ्गलया दक्षनाड्या समीरणंम्वायुं पीत्वा पूरयित्वाथो पूरणानन्तरं बद्ध्वा कुम्भयित्वा वामया इडया त्यजेद्रेचयेत्. सूर्यश्च चन्द्रमाश्च सूर्याचन्द्रमसौ तयोः देवताद्वन्द्वे च इत्यानङ्. अनेनोक्तेन विधिना प्रकारेण सदा नित्यम् अभ्यासं चन्द्रेणापूर्य कुम्भयित्वा सूर्येण रेचयेत्सूर्येणापूर्य कुम्भयित्वा चन्द्रेण रेचयेदित्य् आकारकं तन्वतां विस्तारयतां यमिनां यमवतां नाडीगणाः नाडीसमूहाः मासत्रयादूर्ध्वतो मासानां त्रयं मासत्रयं तस्मादुपरि शुद्धा मलरहिता भवन्ति.
baddhapadmāsana ityādyuktam arthaṃ piṇḍīkṛtyānuvadan prāṇāyāmasyāvāntaraphalam āha prāṇam iti ced yadi iḍayā vāmanāḍyā prāṇaṃ pibet pūrayet tarhi niyamitaṃ kumbhitaṃ prāṇaṃ bhūyaḥ punar anyayā piṅgalayā recayet. piṅgalayā dakṣanāḍyā samīraṇaṃm vāyuṃ pītvā pūrayitvātho pūraṇānantaraṃ baddhvā kumbhayitvā vāmayā iḍayā tyajed recayet. sūryaś ca candramāś ca sūryācandramasau tayoḥ devatādvandve ca ity ānaṅ. anenoktena vidhinā prakāreṇa sadā nityam abhyāsaṃ candreṇāpūrya kumbhayitvā sūryeṇa recayet sūryeṇāpūrya kumbhayitvā candreṇa recayed ity ākārakaṃ tanvatāṃ vistārayatāṃ yamināṃ yamavatāṃ nāḍīgaṇāḥ nāḍīsamūhāḥ māsatrayād ūrdhvato māsānāṃ trayaṃ māsatrayaṃ tasmād upari śuddhā malarahitā bhavanti.
HP 2.11

प्रातर्मध्यंदिने सायमर्धरात्रे च कुम्भकान् ।

शनैरशीतिपर्यन्तं चतुर्वारं समभ्यसेत् ॥*

prātar madhyaṃdine sāyam ardharātre ca kumbhakān /

śanair aśītiparyantaṃ caturvāraṃ samabhyaset //*

[The yogi] should gently practise [twenty] retentions four times [a day], at sunrise, midday, sunset and midnight, making a total of eighty.
Philological Commentary
This verse is summarizing the following passage in the Dattātreyayogaśāstra (63cd--65ab):

evaṃ prātaḥ samāsīnaḥ kuryād viṃśati kumbhakān// 63//

evaṃ madhyāhnasamaye kuryād viṃśati kumbhakān/

evaṃ sāyaṃ prakurvīta punar viṃśati kumbhakān// 64//

evam evārdharātre 'pi kuryād viṃśati kumbhakān/

Without reference to the Dattātreyayogaśāstra, the meaning of the second half of the verse is ambiguous because it could be understood as saying that the yogi should practise up to eighty retentions four times a day. In his Jyotsnā (2.11), Brahmānanda understands it this way, and takes śanaiḥ to mean `gradually' building up to the eighty retentions. In the parallel verses in the Dattātreya\-yoga\-śāstra, however, it is clear that twenty retentions are to be practised four times a day.

Readings

prātar madhyaṃdine cett. ] prātarmadhyaṃdina δ2, prātaḥ sāyaṃ ca π2
sāyam ardha α3 δ1 δ2 ε1 ζ3 η1 η2 πω χ ] sāyam addha α1, śāyamadhyaṃ α2, sāyaṃ madhya γ2 ζ1 π1, soyamadhya γ1, madhyāhne π2
rātre ca α1 α3 γ2 δ1 δ2 η1 η2 π1 πω χ ] rātra ca γ1, rātreṇa ε1, rātrau ca α2 ζ1 ζ3, niśīthe caiva π2
kumbhakān cett. ] kumbhakāt γ1 πω
aśīti cett. ] amībhiḥ δ1
paryantaṃ cett. ] paryante α1, paryeca α2
Testimonia
Haṭharatnāvalī 3.87, Yogacintāmaṇi f. 90v (\attr Haṭhayoga) madhyaṃdine YCM ] madhyadine HRĀ
Jyotsna Commentary
अथ प्राणायामाभ्यासकालं तदवधिं चाह प्रातरिति. प्रातररुणोदयमारभ्य सूर्योदयाद् घटिकात्रयपर्यन्ते प्रातःकाले मध्यन्दिने मध्याह्ने पञ्चधा विभक्तस्य दिनस्य मध्यभागे सायंसन्ध्या त्रिनाडीप्रमितार्कमस्तादधस्तादूर्ध्वं चेत्युक्तलक्षणे सन्ध्याकाले रात्रेरर्धं अर्धरात्रं तस्मिन्नर्धरात्रे रात्रेर्मध्ये मुहूर्तद्वये च शनैरशीतिपर्यन्तमशीतिसङ्ख्यावधि चतुर्वारं वारचतुष्टयं. कालाध्वनोरत्यन्तसंयोगे इति द्वितीया. चतुर्षु कालेष्व् एकैकस्मिन्काले अशीतिप्राणायामाः कार्याः. अर्धरात्रे कर्तुमशक्तश्चेत्त्रिसन्ध्यं कर्तव्या इति सम्प्रदायः. चतुर्वारं कृताश्चेद्दिने दिने विंशत्यधिकशतत्रयपरिमिताः प्राणायामा भवन्ति. वारत्रयं कृताश्चेत्चत्वारिंशदधिकशतद्वयपरिमिता भवन्ति.
atha prāṇāyāmābhyāsakālaṃ tadavadhiṃ cāha prātar iti. prātar aruṇodayam ārabhya sūryodayād ghaṭikātrayaparyante prātaḥkāle madhyandine madhyāhne pañcadhā vibhaktasya dinasya madhyabhāge sāyaṃsandhyā trināḍīpramitārkam astād adhastād ūrdhvaṃ cety uktalakṣaṇe sandhyākāle rātrer ardhaṃ ardharātraṃ tasminn ardharātre rātrer madhye muhūrtadvaye ca śanair aśītiparyantam aśītisaṅkhyāvadhi caturvāraṃ vāracatuṣṭayaṃ. kālādhvanor atyantasaṃyoge iti dvitīyā. caturṣu kāleṣv ekaikasmin kāle aśītiprāṇāyāmāḥ kāryāḥ. ardharātre kartum aśaktaś cet trisandhyaṃ kartavyā iti sampradāyaḥ. caturvāraṃ kṛtāś ced dine dine viṃśatyadhikaśatatrayaparimitāḥ prāṇāyāmā bhavanti. vāratrayaṃ kṛtāś cet catvāriṃśadadhikaśatadvayaparimitā bhavanti.
HP 2.12

कनीयसि भवेत्स्वेदः कम्पो भवति मध्यमे ।

उत्तिष्ठत्युत्तमे प्राणरोधे पद्मासने मुहुः ॥

kanīyasi bhavet svedaḥ kampo bhavati madhyame /

uttiṣṭhaty uttame prāṇarodhe padmāsane muhuḥ //

In the lesser cessation of the breath sweating arises, in the middle [cessation], shaking, and in the highest [the yogi] repeatedly rises up in the lotus pose.
Philological Commentary
The manuscript readings diverge greatly in the second line. In the third verse quarter, all of the manuscripts have prāṇa in some form (instead of deha as found in the source text, the Vivekamārtaṇḍa). The αmanuscript, along with some of the ε, ζ, ηand πmanuscripts, seems to state that it is padmāsana that rises up again and again in the highest stage of holding the breath (uttiṣṭhaty uttame prāṇa\-rodhe padmāsanaṃ muhuḥ). We have adopted a similar reading but with padmāsane (δ1and π2) because it makes better sense that the yogi rises up while seated in lotus pose. Another version is seen in η2, which appears to say that the breaths rise up again and again when one is seated in the lotus pose (uttiṣṭhanty uttame prāṇā baddhe padmāsane muhuḥ). However, the verse is about the external signs that might arise in prāṇāyāma rather than internal processes. Such confusion has arisen because the verse was taken from the Vivekamārtaṇḍa without its context, which is a classification of different levels of prāṇāyāma, so Svātmārāma needed to include prāṇarodhe meaning prāṇāyāma in order for the different adjectives to have something with which to agree, and he did so despite the infelicity of prāṇarodhe crossing the pāda break.

Readings

kanīyasi bhavet α2 α3 γ1γ2 δ1 δ2 ζ3 π2 χ ] kanīyasī bhavet α1 π1, kanīyase bhavet ζ1 η1, adhame jāyate η2, adhyame jāyate πω
svedaḥ cett. ] svadaḥ α1, svedaṃ η1, bhedaḥ α3
kampo cett. ] kube ε1
uttiṣṭhaty cett. ] uttiṣṭhaṃty η2, uttānaṃ π2, uttame χ
uttame cett. ] cottame π2, sthānam ā° χ
prāṇa α1 γ1γ2 δ2 ε1 ζ1 ζ3 π2 πω ] prāṇaṃ η1 π1, prāṇā α3 η2, prāṇo δ1, prāṇe α2, °pnoti χ
rodhe α1 γ2 δ1 δ2 ε1 ζ1 ζ3 η1 π1 π2 ] rodhī α3, rodha α2, rāvai γ1, baddhe η2 πω, tato χ
padmāsane δ1 η2 π2 ] padmāsanaṃ α1α2α3 ε1 ζ1 ζ3 η1 π1 πω, padmāsana δ2, padmāsano γ1γ2, vāyuṃ nibaṃ° χ
muhuḥ cett. incl. α3 ] mahuḥ α1 π1, viduḥ η1ac, sthite δ1 δ2, °dhayet χ
Sources
Cf. Vivekamārtaṇḍa 87

adhame ca ghano gharmaḥ kampo bhavati madhyame/

uttiṣṭhaty uttame deho baddhapadmāsano muhuḥ//

Testimonia
Haṭharatnāvalī 3.88, Yogacintāmaṇi f. 90v (\attr Haṭhayoga) padmāsane muhuḥ HRĀ ] padmāsanasthitaḥ YCM
Jyotsna Commentary
कनिष्ठमध्यमोत्तमानां प्राणायामानां क्रमेण ज्ञापकविशेषानाह कनीयसीति. कनीयसि कनिष्ठे प्राणायामे स्वेदः प्रस्वेदो भवेद्भवति. स्वेदानुमेयः कनिष्ठः. मध्यमे प्राणायामे कम्पो 'ङ्गमेजयो भवति. कम्पानुमेयो मध्यमः. उत्तमे प्राणायामे स्थानं ब्रह्मरन्ध्रमाप्नोति. स्थनप्राप्त्यनुमेय उत्तमः. ततस्तस्माद्वायुं प्राणं निबन्धयेन्नितरां बन्धयेत्. कनिष्ठादीनां लक्षणमुक्तं लिङ्गपुराणे

प्राणायामस्य मानं तु मात्राद्वादशकं स्मृतम्

नीचो द्वादशमात्रस्तु सकृदुद्ग्धात ईरितः

मध्यमस्तु द्विरुद्घातश्चतुर्विंशतिमात्रकः

मुख्यस्तु यस्त्रिरुद्घातः षट्त्रिंशन्मात्र उच्यते

प्रस्वेदकम्पनोत्थानजनकश्च यथाक्रमम्

आनन्दो जायते चात्र निद्रा घूर्णिस्तथैव च

रोमाञ्चो ध्वनिसंवित्तिरङ्गमोटनकम्पनम्

भ्रमणस्वेदजल्पाद्यं संविन्मूर्च्छा जयेद्यदा

तदोत्तम इति प्रोक्तः प्राणायामः सुशोभन इति

घूर्णिश्चित्तान्दोलनम्. गोरक्षो 'पि

अधमे द्वादश प्रोक्ता मध्यमे द्विगुणाः स्मृताः

उत्तमे त्रिगुणा मात्राः प्राणायामे द्विजोत्तमैः??

उद्ग्धातलक्षणं तु

प्राणेनोत्सार्यमाणेन अपानः पीड्यते यदा

गत्वा चोर्ध्वं निवर्तेत एतदुद्द्घातलक्षणम्

मात्रामाह याज्ञवल्क्यः

अङ्गुष्ठाङ्गुलिमोक्षं त्रिस्त्रिर्जानुपरिमार्जनम्

तालत्रयमपि प्राज्ञा मात्रासंज्ञां प्रचक्षते

स्कन्दपुराणे

एकश्वासमयी मात्रा प्राणायामे निगद्यते

एतद्व्याख्यातं योगचिन्तामणौ निद्रावशं गतस्य पुंसो यावता कालेनैकः श्वासो गच्छत्यागच्छति च तावान्कालः प्राणायामस्य मात्रेत्युच्यत इति. अर्धश्वासाधिकद्वादशश्वासावच्छिन्नः कालः प्राणायामकालः. षड्भिः श्वासैर् एकं पलं भवति. एवं च सार्धश्वासपलद्वयात्मकः कालः प्राणायामकालः सिद्धः. सार्धद्वादशमात्रामितः प्राणायामो यः स एवोत्तमः प्राणायाम इत्युच्यते. न च पूर्वोदाहृतलिङ्गपुराणगोरक्षवाक्यविरोधस्तत्र द्वादशमात्रकस्य प्राणायामस्याधमत्वोक्तेरिति शङ्कनीयम्.

जानुं प्रदक्षिणीकुर्यान्न द्रुतं न विलम्बितम्

प्रदद्याच्छोटिकां यावत्तावन्मात्रेति गीयते

इति स्कन्दपुराणात्.

अङ्गुष्ठाङ्गुलिमोक्षं च जानोश्च परिमार्जनम्

प्रदद्याच्छोटिकामेकां मात्रा सङ्ख्यायते तदा

इति दत्तात्रेयवचनाच्च. लिङ्गपुराणगोरक्षादिवाक्येष्वेकच्छोटिकावच्छिन्नस्य कालस्य मात्रात्वेन विवक्षितत्वात्. याज्ञवल्क्यादिवाक्येषु एकछोटिकावच्छिन्नस्य कालस्य मात्रात्वेन विवक्षितत्वात् त्रिगुणस्याधमस्योत्तमत्वं तत्राप्युक्तमित्यविरोधः. सर्वेषु योगसाधनेषु प्राणायामो मुख्यः तत्सिद्धौ प्रत्याहारादीनां सिद्धेः. तदसिद्धौ प्रत्याहाराद्यसिद्धेश्च. वस्तुतस्तु प्राणायाम एव प्रत्याहारादिशब्दैर्निगद्यते. तथा चोक्तं योगचिन्तामणौ

प्राणायाम एवाभ्यासक्रमेण वर्धमानः प्रत्याहारधारणाध्यानसमाधिशब्दैरुच्यत इति.

तदुक्तं स्कन्दपुराणे

प्राणायामद्विषट्केन प्रत्याहार उदाहृतः

प्रत्याहारद्विषट्केन धारणा परिकीर्तिता

भवेदीश्वरसङ्गत्यै ध्यानं द्वादशधारणम्

ध्यानद्वादशकेनैव समाधिरभिधीयते

यत्समाधौ परं ज्योतिरनन्तं स्वप्रकाशकम्

तस्मिन्दृष्टे क्रियाकाण्डं यातायातं निवर्तते इति

तथा

धारणा पञ्चनाडीभिर्ध्यानं स्यात्षष्ठिनाडिकम्

दिनद्वादशकेन स्यात्समाधिः प्राणसंयमादिति च

गोरक्षादिभिरप्येवमेवोक्तम्. अत्रैवं व्यवस्था किञ्चिदूनद्विचत्वारिंशद्विपलात्मकः कनिष्ठप्राणायामकालः. अयमेवैकच्छोटिकावच्छिन्नस्य कालस्य मात्रात्वविवक्षया द्वादशमात्रकः कालः. किञ्चिदूनचतुरशीतिविपलात्मको मध्यमप्राणायामकालः. अयमेकच्छोटिकावच्छिन्नस्य कालस्य मात्रात्वविवक्षया चतुर्विंशतिमात्रकः कालः. पञ्चविंशत्युत्तरशतविपलात्मक उत्तमः प्राणायामकालः. अयमेकच्छोटिकावच्छिन्नस्य कालस्य मात्रात्वविवक्षया षट्त्रिंशन्मात्रकः कालः. छोटिकात्रयावच्छिन्नस्य कालस्य मात्रात्वविवक्षया तु द्वादशमात्रक एव. बन्धपूर्वकं पञ्चविंशत्युत्तरशतविपलपर्यन्तं यदा प्राणायामस्थैर्यं भवति तदा प्राणो ब्रह्मरन्ध्रं गच्छति. ब्रह्मरन्ध्रं गतः प्राणो यदा पञ्चविंशतिपलपर्यन्तं तिष्ठति तदा प्रत्याहारः. यदा पञ्चघटिकापर्यन्तं तिष्ठति तदा धारणा. यदा षष्ठिघटिकापर्यन्तं तिष्ठति तदा ध्यानम्. यदा द्वादशदिनपर्यन्तं तिष्ठति तदा समाधिर्भवतीति सर्वं रमणीयम्.
kaniṣṭhamadhyamottamānāṃ prāṇāyāmānāṃ krameṇa jñāpakaviśeṣān āha kanīyasīti. kanīyasi kaniṣṭhe prāṇāyāme svedaḥ prasvedo bhaved bhavati. svedānumeyaḥ kaniṣṭhaḥ. madhyame prāṇāyāme kampo 'ṅgamejayo bhavati. kampānumeyo madhyamaḥ. uttame prāṇāyāme sthānaṃ brahmarandhram āpnoti. sthanaprāptyanumeya uttamaḥ. tatas tasmād vāyuṃ prāṇaṃ nibandhayen nitarāṃ bandhayet. kaniṣṭhādīnāṃ lakṣaṇam uktaṃ liṅgapurāṇe

prāṇāyāmasya mānaṃ tu mātrādvādaśakaṃ smṛtam

nīco dvādaśamātras tu sakṛd udgdhāta īritaḥ

madhyamas tu dvirudghātaś caturviṃśatimātrakaḥ

mukhyas tu yas trirudghātaḥ ṣaṭtriṃśanmātra ucyate

prasvedakampanotthānajanakaś ca yathākramam

ānando jāyate cātra nidrā ghūrṇis tathaiva ca

romāñco dhvanisaṃvittir aṅgamoṭanakampanam

bhramaṇasvedajalpādyaṃ saṃvinmūrcchā jayed yadā

tadottama iti proktaḥ prāṇāyāmaḥ suśobhana iti

ghūrṇiś cittāndolanam. gorakṣo 'pi

adhame dvādaśa proktā madhyame dviguṇāḥ smṛtāḥ

uttame triguṇā mātrāḥ prāṇāyāme dvijottamaiḥ??

udgdhātalakṣaṇaṃ tu

prāṇenotsāryamāṇena apānaḥ pīḍyate yadā

gatvā cordhvaṃ nivarteta etad uddghātalakṣaṇam

mātrām āha yājñavalkyaḥ

aṅguṣṭhāṅgulimokṣaṃ tris trir jānuparimārjanam

tālatrayam api prājñā mātrāsaṃjñāṃ pracakṣate

skandapurāṇe

ekaśvāsamayī mātrā prāṇāyāme nigadyate

etad vyākhyātaṃ yogacintāmaṇau nidrāvaśaṃ gatasya puṃso yāvatā kālenaikaḥ śvāso gacchaty āgacchati ca tāvān kālaḥ prāṇāyāmasya mātrety ucyata iti. ardhaśvāsādhikadvādaśaśvāsāvacchinnaḥ kālaḥ prāṇāyāmakālaḥ. ṣaḍbhiḥ śvāsair ekaṃ palaṃ bhavati. evaṃ ca sārdhaśvāsapaladvayātmakaḥ kālaḥ prāṇāyāmakālaḥ siddhaḥ. sārdhadvādaśamātrāmitaḥ prāṇāyāmo yaḥ sa evottamaḥ prāṇāyāma ity ucyate. na ca pūrvodāhṛtaliṅgapurāṇagorakṣavākyavirodhas tatra dvādaśamātrakasya prāṇāyāmasyādhamatvokter iti śaṅkanīyam.

jānuṃ pradakṣiṇīkuryān na drutaṃ na vilambitam

pradadyāc choṭikāṃ yāvat tāvan mātreti gīyate

iti skandapurāṇāt.

aṅguṣṭhāṅgulimokṣaṃ ca jānoś ca parimārjanam

pradadyāc choṭikām ekāṃ mātrā saṅkhyāyate tadā

iti dattātreyavacanāc ca. liṅgapurāṇagorakṣādivākyeṣv ekacchoṭikāvacchinnasya kālasya mātrātvena vivakṣitatvāt. yājñavalkyādivākyeṣu ekachoṭikāvacchinnasya kālasya mātrātvena vivakṣitatvāt triguṇasyādhamasyottamatvaṃ tatrāpy uktam ity avirodhaḥ. sarveṣu yogasādhaneṣu prāṇāyāmo mukhyaḥ tatsiddhau pratyāhārādīnāṃ siddheḥ. tadasiddhau pratyāhārādyasiddheś ca. vastutas tu prāṇāyāma eva pratyāhārādiśabdair nigadyate. tathā coktaṃ yogacintāmaṇau

prāṇāyāma evābhyāsakrameṇa vardhamānaḥ pratyāhāradhāraṇādhyānasamādhiśabdair ucyata iti.

tad uktaṃ skandapurāṇe

prāṇāyāmadviṣaṭkena pratyāhāra udāhṛtaḥ

pratyāhāradviṣaṭkena dhāraṇā parikīrtitā

bhaved īśvarasaṅgatyai dhyānaṃ dvādaśadhāraṇam

dhyānadvādaśakenaiva samādhir abhidhīyate

yat samādhau paraṃ jyotir anantaṃ svaprakāśakam

tasmin dṛṣṭe kriyākāṇḍaṃ yātāyātaṃ nivartate iti

tathā

dhāraṇā pañcanāḍībhir dhyānaṃ syāt ṣaṣṭhināḍikam

dinadvādaśakena syāt samādhiḥ prāṇasaṃyamād iti ca

gorakṣādibhir apy evam evoktam. atraivaṃ vyavasthā kiñcid ūnadvicatvāriṃśadvipalātmakaḥ kaniṣṭhaprāṇāyāmakālaḥ. ayam evaikacchoṭikāvacchinnasya kālasya mātrātvavivakṣayā dvādaśamātrakaḥ kālaḥ. kiñcid ūnacaturaśītivipalātmako madhyamaprāṇāyāmakālaḥ. ayam ekacchoṭikāvacchinnasya kālasya mātrātvavivakṣayā caturviṃśatimātrakaḥ kālaḥ. pañcaviṃśatyuttaraśatavipalātmaka uttamaḥ prāṇāyāmakālaḥ. ayam ekacchoṭikāvacchinnasya kālasya mātrātvavivakṣayā ṣaṭtriṃśanmātrakaḥ kālaḥ. choṭikātrayāvacchinnasya kālasya mātrātvavivakṣayā tu dvādaśamātraka eva. bandhapūrvakaṃ pañcaviṃśatyuttaraśatavipalaparyantaṃ yadā prāṇāyāmasthairyaṃ bhavati tadā prāṇo brahmarandhraṃ gacchati. brahmarandhraṃ gataḥ prāṇo yadā pañcaviṃśatipalaparyantaṃ tiṣṭhati tadā pratyāhāraḥ. yadā pañcaghaṭikāparyantaṃ tiṣṭhati tadā dhāraṇā. yadā ṣaṣṭhighaṭikāparyantaṃ tiṣṭhati tadā dhyānam. yadā dvādaśadinaparyantaṃ tiṣṭhati tadā samādhir bhavatīti sarvaṃ ramaṇīyam.
HP 2.13

जलेन श्रमजातेन गात्रमर्दनमाचरेत् ।

दृढता लघुता चापि तेन गात्रस्य जायते ॥

jalena śramajātena gātramardanam ācaret /

dṛḍhatā laghutā cāpi tena gātrasya jāyate //

[The yogi] should rub the limbs with the sweat produced through exertion. As a result the body becomes firm and lithe.
Philological Commentary
Śivasaṃhitā 3.46 adds that if this practice is not done, the body's constituents (dhātus) are lost.

Readings

śrama cett. ] śrava πω
jātena cett. ] jālena π1, pātena δ1
laghutā cett. ] khalutā ε1, luyutā ζ1
cāpi γ2 δ2 ε1 ζ1 ζ3 η2 πω ] vāpi α3 γ1 δ1 η1 π1, yāti α1, nena α2, caiva π2 χ
Sources
Cf. Dattātreyayogaśāstra 75

prasvedo jāyate pūrvaṃ mardanaṃ tena kārayet/

tato 'tidhāraṇād vāyoḥ krameṇaiva śanaiḥ śanaiḥ//

Cf. Śivasaṃhitā 3.46

svedaḥ saṃjāyate dehe yoginaḥ prathamodyame/

yadā saṃjāyate svedo mardanaṃ kārayet sudhīḥ/

anyathā vigrahe dhātur naṣṭo bhavati yoginaḥ//

Testimonia
Haṭharatnāvalī 3.89, Yogacintāmaṇi f. 90v (\attr Haṭhayoga) aṅga ] gātra HRĀ YCM

tena YCM ] tathā HRĀ
Jyotsna Commentary
प्राणायामानभ्यसतः स्वेदे जाते विशेषमाह जलेनेति. श्रमात्प्राणायामाभ्यासश्रमाज्जातं श्रमजातं तेन जलेन प्रस्वेदेन गात्रस्य शरीरस्य मर्दनं तैलाभ्यङ्गवदाचरेत्कुर्यात्. तेन मर्दनेन गात्रस्य दृढता दार्ढ्यं लघुता जाड्याभावो जायते प्रादुर्भवति.
prāṇāyāmān abhyasataḥ svede jāte viśeṣam āha jaleneti. śramāt prāṇāyāmābhyāsaśramāj jātaṃ śramajātaṃ tena jalena prasvedena gātrasya śarīrasya mardanaṃ tailābhyaṅgavad ācaret kuryāt. tena mardanena gātrasya dṛḍhatā dārḍhyaṃ laghutā jāḍyābhāvo jāyate prādurbhavati.
HP 2.14

अभ्यासकाले प्रथमे शस्तं क्षीराज्यभोजनम् ।

ततो'भ्यासे दृढीभूते न तादृङ्नियमग्रहः ॥

abhyāsakāle prathame śastaṃ kṣīrājyabhojanam /

tato'bhyāse dṛḍhībhūte na tādṛṅniyamagrahaḥ //

At the beginning of the practice, food with milk and ghee is recommended. After that, when the practice has become well established, there is no need to adopt such regulations.
Metre: Anuṣṭubh (a: bha-vipulā)

Readings

abhyāsakāle prathame cett. ] abhyāsakāle prathamaṃ δ1 δ2 ζ3 π2
kṣīrājya cett. incl. α3 ] kṣīrānna α1 α2
'bhyāse cett. ] bhyāsaiḥ ζ1, bhyāsa η1
dṛḍhībhūte cett. ] sthirībhūte ζ1 ζ3 η1 η2
tādṛṅ cett. ] tathā γ1γ2 π2
niyama cett. ] 'niyama γ1, niyamo η2
grahaḥ cett. ] śramaḥ η1
Sources
Śivasaṃhitā 3.43 prathame śastaṃ ] prathamaṃ kuryāt ŚS

dṛḍhī ] sthirī ŚS
Testimonia
Haṭharatnāvalī 1.24, Yuktabhavadeva 4.27 (\attr Śivayoga) kṣīrājya ] kṣīrādi HRĀ YBhD
Jyotsna Commentary
अथ प्रथमोत्तराभ्यासयोः क्षीरादिनियमानियमौ आह अभ्यासकाल इति. क्षीरं दुग्धमाज्यं घृतं तद्युक्तं भोजनं क्षीराज्यभोजनम्. शाकपार्थिवादिवत्समासः. केवले कुम्भके सिद्धे 'भ्यासो दृढो भवति. स्पष्टम् अन्यत्.
atha prathamottarābhyāsayoḥ kṣīrādiniyamāniyamau āha abhyāsakāla iti. kṣīraṃ dugdham ājyaṃ ghṛtaṃ tadyuktaṃ bhojanaṃ kṣīrājyabhojanam. śākapārthivādivat samāsaḥ. kevale kumbhake siddhe 'bhyāso dṛḍho bhavati. spaṣṭam anyat.
HP 2.15

यथा सिंहो गजो व्याघ्रो भवेद्वश्यः शनैः शनैः ।

तथैव सेवितो वायुर् अन्यथा हन्ति साधकम् ॥

yathā siṃho gajo vyāghro bhaved vaśyaḥ śanaiḥ śanaiḥ /

tathaiva sevito vāyur anyathā hanti sādhakam //

Just as a lion, an elephant [or] a tiger is tamed gradually, so the breath is cultivated [gradually], otherwise it kills the practitioner.
Philological Commentary
The second line of this verse has been rewritten to express the same idea (and simile) as that found in Viveka\-mārtaṇḍa 101, but the author of the Viveka\-mārtaṇḍa expresses it more clearly.

Readings

found between 2.9 and 2.10 π2
vaśyaḥ α1 δ1δ2 ζ3 η1 η2 π1 πω χ ] vaśya α2 α3, vaśyaṃ γ1γ2 ε1 ζ1 π2
tathaiva cett. ] tathāva° π1
sevito cett. ] sevite ε1, veśito α3, saṃcito δ2, °rodhito π1
hanti cett. ] hṛdi γ1
Sources
Cf. Vivekamārtaṇḍa 101

yathā siṃho gajo vyāghro bhaved vaśyaḥ śanaiḥ śanaiḥ/

anyathā hanti yantāraṃ tathā vāyur asevitaḥ//

Testimonia
Haṭharatnāvalī 3.90, Yuktabhavadeva 7.28 (\attr Gorakṣanātha) anyathā hanti sādhakam ] bhaved vaśyaḥ śanaiḥ śanaiḥ HRĀ YBhD
Jyotsna Commentary
सिंहादिवच्छनैरेव प्राणं वशयेन्न सहसेत्याह यथेति. यथा येन प्रकारेण सिंहो मृगेन्द्रो गजो हस्ती व्याघ्रः शार्दूलः शनैः शनैरेव वश्यः स्वाधीनो भवेन्न सहसा तथैव तेनैव प्रकारेण सेवितो 'भ्यस्तो वायुः प्राणो वश्यो भवेत्. अन्यथा सहसा गृह्यमाणः साधकमभ्यासिनं हन्ति सिंहादिवत्.
siṃhādivac chanair eva prāṇaṃ vaśayen na sahasety āha yatheti. yathā yena prakāreṇa siṃho mṛgendro gajo hastī vyāghraḥ śārdūlaḥ śanaiḥ śanair eva vaśyaḥ svādhīno bhaven na sahasā tathaiva tenaiva prakāreṇa sevito 'bhyasto vāyuḥ prāṇo vaśyo bhavet. anyathā sahasā gṛhyamāṇaḥ sādhakam abhyāsinaṃ hanti siṃhādivat.
HP 2.16

प्राणायामेन युक्तेन सर्वरोगक्षयो भवेत् ।

अयुक्ताभ्यासयोगेन सर्वरोगसमुद्भवः ॥

prāṇāyāmena yuktena sarvarogakṣayo bhavet /

ayuktābhyāsayogena sarvarogasamudbhavaḥ //

All diseases are destroyed by correct prāṇāyāma. As a result of incorrect practice any disease may arise.

Readings

kṣayo bhavet cett. ] parikṣayaḥ δ1 δ2 ε1
roga cett. ] vyādhi δ1 δ2, illeg. η1
Sources
Vivekamārtaṇḍa 99
Testimonia
Haṭharatnāvalī 3.90, Yogacintāmaṇi ff. 91v–92r (\attr Skandapurāṇa), Yuktabhavadeva 7.26 (\attr Gorakṣanātha) rogakṣayo bhavet HRĀ ] vyādhikṣayo bhavet YCM, rogasya saṃkṣayaḥ YBhD

rogasamudbhavaḥ HRĀ ] vyādhisamudbhavaḥ YCM, rogasya sambhavaḥ YBhD
Jyotsna Commentary
युक्तायुक्तयोः प्राणायामयोः फलमाह प्राणायामेनेति. आहारादियुक्तिपूर्वको जालन्धरादिबन्धयुक्तिविशिष्टः प्राणायामो युक्त इत्युच्यते. तेन सर्वरोगक्षयः सर्वेषां रोगाणां क्षयो नाशो भवेत्. अयुक्त उक्तयुक्तिरहितो यो 'भ्यासस्तद्युक्तेन प्राणायामेन सर्वरोगसमुद्भवः सर्वेषां रोगाणां सम्यगुद्भव उत्पत्तिर्भवेत्.
yuktāyuktayoḥ prāṇāyāmayoḥ phalam āha prāṇāyāmeneti. āhārādiyuktipūrvako jālandharādibandhayuktiviśiṣṭaḥ prāṇāyāmo yukta ity ucyate. tena sarvarogakṣayaḥ sarveṣāṃ rogāṇāṃ kṣayo nāśo bhavet. ayukta uktayuktirahito yo 'bhyāsas tadyuktena prāṇāyāmena sarvarogasamudbhavaḥ sarveṣāṃ rogāṇāṃ samyag udbhava utpattir bhavet.
HP 2.17

हिक्का श्वासश्च कासश्च शिरःकर्णाक्षिवेदनाः ।

भवन्ति विविधा दोषाः पवनस्य व्यतिक्रमात् ॥

hikkā śvāsaś ca kāsaś ca śiraḥkarṇākṣivedanāḥ /

bhavanti vividhā doṣāḥ pavanasya vyatikramāt //

Hiccups, wheezing, cough, pains in the head, ears and eyes: various diseases arise as a result of the breath going awry.
Philological Commentary
This verse has parallels in verses on the illnesses caused by incorrect breathing in earlier Śiva\-dharma works:

Śivadharmottara 10.124cd–125

hikkāśvāsapratiśyāyaḥ karṇadantākṣivedanāḥ//

mūkatā jaḍatā kāsaḥ śirorogaḥ śramakṣaraḥ/

ityevamādayo doṣā jāyante vyutkrameṇa tu//

Dharmaputrikā 10.265–266ab

kaphakoṣṭhe yadā vāyur granthir bhūtvāvatiṣṭhate/

hṛllāsahikkikāśvāsaśiraḥśūlādayo rujāḥ//

jāyante dhātuvaiṣamyāt tadā kuryāt pratikriyāṃ/

Readings

śvāsaś ca kāsaś ca cett. ] <<svāsasa>> kāsaś ca π2, svāsas tathā kāsaḥ δ1, kāsas tathā śvāsaḥ δ2
śiraḥkarṇākṣi cett. ] śiraḥkarṇākṣa π1, jvaraḥ karṇākṣi ζ1 ζ3, karṇanāsākṣi δ1
vedanāḥ cett. ] vedanaḥ α1, vedanā α2 π2 πω
doṣāḥ α1 γ1γ2 ε1 ζ1 ζ3 η1 ] doṣā δ1 π1π2πω, dāṣā η2, rogāḥ α2 δ2 χ
vyatikramāt cett. ] prakopanāt δ1, prakopataḥ χ
Sources
Vivekamārtaṇḍa 100
Testimonia
Haṭharatnāvalī 3.92, Yogacintāmaṇi f. 92r (\attr Skandapurāṇa), Yuktabhavadeva 7.27 (\attr Gorakṣanātha) kāsaś ca HRĀ YCM ] tathā kāsaḥ YBhD

vedanāḥ HRĀ YCM ] vedanā YBhD

doṣāḥ ] rogāḥ HRĀ YCM YBhD
Jyotsna Commentary
अयुक्तेन प्राणायामेन के रोगा भवन्तीत्यपेक्षायामाह हिक्केति. हिक्काश्वासकासाः रोगविशेषाः. शिरश्च कर्णौ चाक्षिणी च शिरःकर्णाक्षि शिरःकर्णाक्षिणि वेदनाः शिरःकर्णाक्षिवेदनाः. विविधा नानाविधा रोगाः ज्वरादयः. पवनस्य वायोः प्रकोपतो भवन्ति.
ayuktena prāṇāyāmena ke rogā bhavantīty apekṣāyām āha hikketi. hikkāśvāsakāsāḥ rogaviśeṣāḥ. śiraś ca karṇau cākṣiṇī ca śiraḥkarṇākṣi śiraḥkarṇākṣiṇi vedanāḥ śiraḥkarṇākṣivedanāḥ. vividhā nānāvidhā rogāḥ jvarādayaḥ. pavanasya vāyoḥ prakopato bhavanti.
HP 2.18

युक्तं युक्तं त्यजेद्वायुं युक्तं युक्तं च पूरयेत् ।

युक्तं युक्तं च बध्नीयाद् एवं शुद्धिमवाप्नुयात् ॥

yuktaṃ yuktaṃ tyajed vāyuṃ yuktaṃ yuktaṃ ca pūrayet /

yuktaṃ yuktaṃ ca badhnīyād evaṃ śuddhim avāpnuyāt //

[The yogi] should exhale correctly, inhale correctly and hold the breath correctly. [His channels] thus become purified.

Readings

transposed with the next verse π2
pūrayet cett. ] dhorayet α2, sevayet η2
ca cett. ] om. πω
evaṃ cett. ] itthaṃ δ1 δ2
śuddhim avāpnuyāt α1α2α3 ε1 ζ1 η1 π1 ] siddhim avāpnuyāt γ1γ2 ζ3 η2 π2 πω χ, sidhyati yogavit δ1 δ2
Sources
Vivekamārtaṇḍa 102 śuddhim ] siddhim VM
Testimonia
Haṭharatnāvalī 3.93, Yogacintāmaṇi f. 92v (\attr Skandapurāṇa), Yuktabhavadeva 7.29 (\attr Gorakṣanātha) ca pūrayet YCM ] prapūrayet HRĀ, tu pūrayet YBhD

ca badhnīyād HRĀ YCM ] tu badhnīyād YBhD

evaṃ śuddhim avāpnuyāt ] evaṃ siddhim avāpnuyāt HRĀ YBhD, itthaṃ siddhyati yogavit YCM
Jyotsna Commentary
यतः पवनस्य प्रकोपतो विविधा रोगा भवन्त्यतः युक्तं युक्तमिति. वायुं प्राणं युक्तं युक्तं त्यजेत्. रेचककाले शनैः शनैरेव रेचयेन्न वेगतः इत्यर्थः. युक्तं युक्तं च न चाल्पं नाधिकं च पूरयेत्. युक्तं युक्तं च जालन्धरादिबन्धयुक्तं बध्नीयात् कुम्भयेत्. एवमभ्यसन्सिद्धिं हठसिद्धिमवाप्नुयात्प्राप्नुयात्.
yataḥ pavanasya prakopato vividhā rogā bhavanty ataḥ yuktaṃ yuktam iti. vāyuṃ prāṇaṃ yuktaṃ yuktaṃ tyajet. recakakāle śanaiḥ śanair eva recayen na vegataḥ ity arthaḥ. yuktaṃ yuktaṃ ca na cālpaṃ nādhikaṃ ca pūrayet. yuktaṃ yuktaṃ ca jālandharādibandhayuktaṃ badhnīyāt kumbhayet. evam abhyasan siddhiṃ haṭhasiddhim avāpnuyāt prāpnuyāt.
HP 2.19

यदा तु नाडीशुद्धिः स्यात्तदा चिह्नानि बाह्यतः ।

कायस्य कृशता कान्तिस्तथा जायेत निश्चितम् ॥

yadā tu nāḍīśuddhiḥ syāt tadā cihnāni bāhyataḥ /

kāyasya kṛśatā kāntis tathā jāyeta niścitam //

When the channels are pure, signs occur externally. Leanness and lustre of the body are certain to arise.
Philological Commentary
The idea that alternate nostril breathing is done to purify the channels can be found in early Śaiva tantras; see e.g. the Nayasūtra of the Niśvāsatattvasaṃhitā (4.110) and the Svacchanda\-tantra (7.294cd–7.295ab). The latter verse is as follows:

apasavyena pūryeta savyenaiva virecayet/

nāḍīsaṃśodhanaṃ caitan mokṣamārgapathasya ca//

Metre: Anuṣṭubh (a: ma-vipulā)

Readings

tu nāḍīśuddhiḥ cett. ] tu nāḍī śuddhā π2, nāḍīviśuddhiḥ δ1 δ2
tadā cett. ] tathā χ
cihnāni bāhyataḥ cett. ] cittaṃ nirākulam δ1 δ2
kṛśatā cett. ] kṛśatāṃ πω, kṛtā α1, kriyate η2, illeg. η1
kāntis cett. ] illeg. η1
tathā cett. ] tadā α2 ε1 χ
jāyeta cett. ] jāyata α1 π1, jāyetsu π2
niścitam cett. ] niścitā α1, niścayaṃ ε1, niścalaṃ η1
Sources
Cf. Dattātreyayogaśāstra 67cd--69ab

yadā tu nāḍiśuddhiḥ syāt tadā cihnāni bāhyataḥ//

jāyante yogino dehe tāni vakṣyāmy aśeṣataḥ/

śarīralaghutā dīptir jaṭharāgnivivardhanam//

kṛśatvaṃ ca śarīrasya tadā jāyeta niścitam/

Testimonia
Haṭharatnāvalī 3.94, Yogacintāmaṇi f. 90v (\attr Hathayoga) tu HRĀ ] vi YCM

kāntis tathā jāyeta ] kāntir jāyate tasya HRĀ, kāntis tadā jāyeta YCM
Jyotsna Commentary
युक्तं प्राणायाममभ्यसतो जायमानाया नाडीशुद्धेर्लक्षणमाह द्वाभ्यां यदा त्विति. यदा तु यस्मिन्काले तु नाडीनां शुद्धिर्मलराहितयं स्यात्तदा बाह्यतो बाह्यानि सार्वविभक्तिकस्तसिः चिह्नानि लक्षणानि तथाशब्देनान्तराण्यपि चिह्नानि भवन्तीत्यर्थः. तान्येवाह कायस्येति. कायस्य देहस्य कृशता कार्श्यं कान्तिः सुरुचिर्निश्चितम्जायेत.
yuktaṃ prāṇāyāmam abhyasato jāyamānāyā nāḍīśuddher lakṣaṇam āha dvābhyāṃ yadā tv iti. yadā tu yasmin kāle tu nāḍīnāṃ śuddhir malarāhitayaṃ syāt tadā bāhyato bāhyāni sārvavibhaktikas tasiḥ cihnāni lakṣaṇāni tathāśabdenāntarāṇy api cihnāni bhavantīty arthaḥ. tāny evāha kāyasyeti. kāyasya dehasya kṛśatā kārśyaṃ kāntiḥ surucir niścitam jāyeta.
HP 2.20

यथेष्टं धारणं वायोर् अनलस्य प्रदीपनम् ।

नादाभिव्यक्तिरारोग्यं जायते नाडिशोधनात् ॥

yatheṣṭaṃ dhāraṇaṃ vāyor analasya pradīpanam /

nādābhivyaktir ārogyaṃ jāyate nāḍiśodhanāt //

The ability to hold the breath as long as one desires, stimulation of the [digestive] fire, manifestation of the inner sound [and] freedom from disease occur as a result of purifying the channels.
Philological Commentary
Similar signs arising from the purification of the channels are mentioned in the Vasiṣṭhasaṃhitā (2.68--69) and subsequent works related to it:

nāḍīśuddhim avāpnoti pṛthak cihnopalakṣitām/

śarīralaghutā dīptir jaṭharāgnivivardhanam//

nādābhivyaktir ity etac cihnaṃ tacchuddhisūcakam/

yāvad etāni saṃpaśyet tāvad evaṃ samācaret//

Readings

om. ζ1 ζ2
yatheṣṭaṃ α2 δ1 δ2 ζ3 η1 η2 π1 π2 χ ] yatheṣṭa α1 γ1γ2 πω, tatheṣṭa α3 ε1
dhāraṇaṃ cett. ] dhāraṇo γ1
vāyor cett. ] vāyur πω
analasya cett. ] anilasya α2, aṇalasya η2 πω, aṇasya δ1
nāḍi cett. ] nāḍī η2 πω
śodhanāt cett. ] śoṣanāt γ1, śodhane η1 η2
Sources
Vivekamārtaṇḍa 101
Testimonia
Haṭharatnāvalī 3.95, Yogacintāmaṇi f. 90v (\attr Skandapurāṇa), Yuktabhavadeva 7.17 (\attr Gorakṣanātha) jāyate nāḍīśodhanāt HRĀ YBhD ] bhaven nāḍīviśodhanāt YCM
Jyotsna Commentary
यथेष्टमिति. वायोः प्राणस्य यथेष्टं बहुवारं धारणं कुम्भकेषु. अनलस्य जठराग्नेः प्रदीपनं प्रकृष्टा दीप्तिर्नादस्य ध्वनेरभिव्यक्तिः प्राकट्यमारोग्यमरोगता नाडीशोधनात् नाडीनां शोधनात्मलराहित्याज्जायते.
yatheṣṭam iti. vāyoḥ prāṇasya yatheṣṭaṃ bahuvāraṃ dhāraṇaṃ kumbhakeṣu. analasya jaṭharāgneḥ pradīpanaṃ prakṛṣṭā dīptir nādasya dhvaner abhivyaktiḥ prākaṭyam ārogyam arogatā nāḍīśodhanāt nāḍīnāṃ śodhanāt malarāhityāj jāyate.
HP 2.21

मेदःश्लेष्माधिकः पूर्वं षट्कर्माणि समाचरेत् ।

अन्यस्तु नाचरेत्तानि दोषाणां समभावतः ॥

medaḥśleṣmādhikaḥ pūrvaṃ ṣaṭ karmāṇi samācaret /

anyas tu nācaret tāni doṣāṇāṃ samabhāvataḥ //

A person who has an excess of fat and phlegm should first practise the six therapeutic interventions, but anyone else, because their humours are in balance, should not practise them.

Readings

om. ζ1 ζ2
medaḥ γ2 δ1 ζ3 η1 η2 π1 π2 ] meda α1 α2 ε1 πω χ, medā γ1, medhaḥ δ2
śleṣmādhikaḥ pūrvaṃ α1 α2 γ1γ2 ε1 π1π2πω χ ] śoṣādikaṃ pūrvaṃ η1, śleṣmādināśārthaṃ η2, śleṣmanivṛtyarthaṃ δ1 δ2 ζ3
anyas tu α1α2α3 γ2 ε1 η1 π1π2πω χ ] anyathā δ1 δ2 ζ3 η2, abhyastā γ1
samabhāvataḥ α1 ε1 ζ3 η2 π1 πω χ ] samabhāvanāt α2, samabhāgataḥ γ1 π2, samabhyāgataḥ γ2, samatāyataḥ δ1 δ2, apy abhāvataḥ η1
Testimonia
Yogacintāmaṇi f. 8v (\attr Ātmārāma), Yuktabhavadeva 7.147 (\attr HP) śleṣmādhikaḥ pūrvaṃ ] śleṣmanivṛtyarthaṃ YCM, śleṣmādisampūrṇaḥ YBhD

anyas tu YBhD ] anyathā YCM

samabhāvataḥ ] samatā yataḥ YCM, samabhāgikaḥ YBhD
Jyotsna Commentary
मेदाद्याधिक्ये उपायान्तरमाह मेदश्लेष्माधिक इति. मेदश्च श्लेष्मा च मेदश्लेष्माणौ तावधिकौ यस्य स तादृशः पुरुषः. पूर्वं प्राणायामाभ्यासात्प्राक्न तु प्राणायामाभ्यासकाले. षट्कर्माणि वक्ष्यमाणानि समाचरेत्सम्यगाचरेत्. अन्यस्तु मेदश्लेष्माधिक्यरहितस्तु तानि षट्कर्माणि नाचरेत्. तत्र हेतुमाह दोषाणां वातपित्तकफानां समस्य भावः समभावः समत्वं तस्माद्दोषाणां समत्वादित्यर्थः.
medādyādhikye upāyāntaram āha medaśleṣmādhika iti. medaś ca śleṣmā ca medaśleṣmāṇau tāv adhikau yasya sa tādṛśaḥ puruṣaḥ. pūrvaṃ prāṇāyāmābhyāsāt prāk na tu prāṇāyāmābhyāsakāle. ṣaṭ karmāṇi vakṣyamāṇāni samācaret samyag ācaret. anyas tu medaśleṣmādhikyarahitas tu tāni ṣaṭ karmāṇi nācaret. tatra hetum āha doṣāṇāṃ vātapittakaphānāṃ samasya bhāvaḥ samabhāvaḥ samatvaṃ tasmād doṣāṇāṃ samatvād ity arthaḥ.
HP 2.22

धौती र्बस्तिर्नितिश्चैव त्राटकं लौलिकं तथा ।

कपालभातिश्चैतानि षट्कर्माणि प्रचक्षते ॥

dhautī r bastir nitiś caiva trāṭakaṃ laulikaṃ tathā /

kapālabhātiś caitāni ṣaṭ karmāṇi pracakṣate //

Dhautī, basti, nīti, trāṭaka, laulī and kapālabhāti: these are said to be the six [therapeutic] techniques.
Philological Commentary
Manuscripts across all the groups contain many different spellings of the names of these techniques. As well as the requirements of the metre, the spellings we have favoured take into account the occurrences of each name in subsequent verses.
Metre: Anuṣṭubh (c: ma-vipulā)

Readings

dhautī α1 α2 δ1 δ2 ε1 ε2 ζ3 η2 π1 ] dhautir γ1γ2 ζ1 π2 πω χ, dhauti η1
bastir/ś/s α1 α3 γ1γ2 η2 π2 πω χ ] basti α2 η1 π1, bastī δ1 δ2 ε1 ζ3, bastya ζ1, vantī ε2
nitiś caiva ε2 ] nitaiś caiva α2, nīti caiva α1, nṛtiś caiva ε1, nyatī ceti ζ1, neti ceti ζ3, ca nītiś ca α3, ca netiś ca η2, tathā nītis π1, tathā netis γ1γ2 π2 χ, tathā neti η1, tathā netī δ1 δ2 πω
trāṭakaṃ α1 γ2 ε1 ε2 η1 η2 π2 πω χ ] trāṭikaṃ α2 δ2 ζ3, troṭakaṃ α3 γ1, toṭakī δ1, trāṭanaṃ ζ1, trātanaṃ π1
laulikaṃ α1 ε2 ] nauli α2, naulikaṃ α3 η1 η2 χ, naulikā γ1γ2 ε1 π1π2πω, nolikī δ1, nālikaṃ δ2, nakulī ζ1, nākulī ζ3
bhātiś α3 γ1 ε1 ε2 χ ] bhāti α1 α2 ζ1 ζ3 η1 π1, bhātī γ2 δ2 π2 πω, bhāthī η2, bhāvī δ1
caitāni cett. ] vijñeyā δ1
pracakṣate cett. ] samācaret π2
Testimonia
Haṭharatnāvalī 1.27, Yogacintāmaṇi f. 71r (\attr HP), Yuktabhavadeva 7.148 (\attr HP) dhautī bastir nitiś caiva ] dhautir bastis tathā netis HRĀ, dhautī bastī tathā netī YCM, dhautir bastiś ca netiś ca YBhD

laulikaṃ ] naulikaṃ HRĀ YCM YBhD

kapālabhātiś caitāni ] kapālabhātir etāni HRĀ, kapālabhātī caitāni YCM YBhD
Jyotsna Commentary
षट्कर्माण्युद्दिशति धौतिरिति. स्पष्टम्.
ṣaṭkarmāṇy uddiśati dhautir iti. spaṣṭam.
HP 2.23

कर्मषट्कमिदं गोप्यं घटशोधनकारकम् ।

विचित्रगुणसंधायि पूज्यते योगिपुंगवैः ॥

karmaṣaṭkam idaṃ gopyaṃ ghaṭaśodhanakārakam /

vicitraguṇasaṃdhāyi pūjyate yogipuṃgavaiḥ //

This set of six techniques should be kept secret. Bringing about purification of the body [and] bestowing various good qualities, it is worshipped by the best yogis.

Readings

karmaṣaṭkam cett. ] ṣaṭkakarmam π2, ṣaṭkarmakam ε1, ṣaṭkarmam α2 η2
kārakam cett. incl. α3 ] kāraṇaṃ α1 α2 δ1
saṃdhāyi α2 γ2 ζ1 ζ3 π1 χ ] saṃdhāyī α1 γ1 ε1 η1 η2 πω, saṃdhāyā α3, saṃdhāya π2, saṃdhoyi δ1, saṃjñopi δ2
yogi cett. ] yoga α2 ζ1, muni δ2
Testimonia
Haṭharatnāvalī 1.28, Yogacintāmaṇi f. 71r (\attr HP), Yuktabhavadeva 7.149 (\attr HP) karmaṣaṭkam YCM YBhD ] karmāṣṭakam HRĀ

vicitraguṇasaṃdhāyi pūjyate yogipuṃgavaiḥ YCM ] kasya cin naiva vaktavyaṃ kulastrīsurataṃ yathā HRĀ, vicitraguṇasandhāyī kriyate yogibhiḥ sadā YBhD
Jyotsna Commentary
इदं रहस्यमित्याह कर्मषट्कमिति. घटस्य शरीरस्य शोधनं मलापनयनं करोतीति घटशोधनकारकमिदमुद्दिष्टं कर्मणां षट्कम्धौत्यादिकं गोप्यं गोपनीयम्. यतः विचित्रगुणसन्धायि विचित्रं विलक्षणं गुणं षट्कर्मरूपं सन्धातुं कर्तुं शीलमस्येति विचित्रगुणसन्धायि योगिपुङ्गवैर्योगिश्रेष्ठैः पूज्यते सत्क्रियते. गोपनाभावे तु कर्मषट्कमन्यैरपि विदितं स्याद् इति योगिनः पूज्यत्वाभावः प्रसज्येतेति भावः. एतेनेदमेव कर्मषट्कस्य मुख्यं फलमिति सूचितम्. मेदश्लेष्मादिनाशस्य प्राणायामैरपि सम्भवात्. तदुक्तं षट्कर्मयोगमाप्नोति पवनाभ्यासतत्पर इति पूर्वोत्तरग्रन्थस्याप्येवमेव स्वारस्याच्च.
idaṃ rahasyam ity āha karmaṣaṭkam iti. ghaṭasya śarīrasya śodhanaṃ malāpanayanaṃ karotīti ghaṭaśodhanakārakam idam uddiṣṭaṃ karmaṇāṃ ṣaṭkam dhautyādikaṃ gopyaṃ gopanīyam. yataḥ vicitraguṇasandhāyi vicitraṃ vilakṣaṇaṃ guṇaṃ ṣaṭkarmarūpaṃ sandhātuṃ kartuṃ śīlam asyeti vicitraguṇasandhāyi yogipuṅgavair yogiśreṣṭhaiḥ pūjyate satkriyate. gopanābhāve tu karmaṣaṭkam anyair api viditaṃ syād iti yoginaḥ pūjyatvābhāvaḥ prasajyeteti bhāvaḥ. etenedam eva karmaṣaṭkasya mukhyaṃ phalam iti sūcitam. medaśleṣmādināśasya prāṇāyāmair api sambhavāt. tad uktaṃ ṣaṭkarmayogam āpnoti pavanābhyāsatatpara iti pūrvottaragranthasyāpy evam eva svārasyāc ca.

तत्र धौती ।

tatra dhautī /

Among them is dhautī:

Readings

tatra α1α2α3 γ1γ2 ε1 η1 π1 π2 χ ] atha δ2 η2 πω, atha tatra ζ3, om. δ1 ζ1
dhautī α1 α2 γ1γ2 δ2 ζ3 π1 πω ] dhautiḥ η1 η2 χ, dhauti ε1, dhautikā π2, om. δ1 ζ1
HP 2.24

चतुरङ्गुलविस्तारं सिक्तं वस्त्रं शनैर्ग्रसेत् ।

ततः प्रत्याहरेच्चैतदुखालं धौतिकर्म तत् ॥*

caturaṅgulavistāraṃ siktaṃ vastraṃ śanair graset /

tataḥ pratyāharec caitad ukhālaṃ dhautikarma tat //*

{[}The yogi] should slowly swallow a moistened cloth four finger-breadths in width and then draw it out. This ejection [of it] from the mouth is the dhautī technique.
Philological Commentary
The reading ukhālam which we have adopted in the fourth pāda is a vernacular term for vomiting which is found in the αrecension but has been changed in some witnesses to more Sanskritic forms, such as udgāram and pra\-kṣā\-lyam.

Many manuscripts, including several of those collated (i.e., η2, π2and πω), and the Jyotsnā (2.24), add two verse quarters stating that the length of the cloth is fifteen cubits (hastapañcadaśena tu) and that the practice should be performed according to the guru’s teachings (gurūpadiṣṭa\-mārgeṇa). These additions are absent from the α, γand ζgroups. Moreover, the compound hastapañcadaśena does not fit the syntax of the sentence, while the pāda referring to the guru's teaching is a cliché that was probably inserted as a verse filler when with the pāda on the length of the cloth was added.

Readings

caturaṅgula cett. ] caturaṅgala δ2, caturāṃgula η2, caturaṃlu δ1, + + + gula α1
vistāraṃ cett. ] vistīrṇaṃ ζ3
post vistāraṃ add. ] hastapañcadaśena tu gurūpadiṣṭamārgeṇa η2 πω, hastapañcadaśena tu gurūpadeśamārgeṇa π2, hastapañcadaśāyataṃ gurūpadiṣṭamārgeṇa χ
siktaṃ cett. ] sikta ε1, śaktaṃ ζ1, sitaṃ δ2, sita ζ3, sveta π1
tataḥ cett. ] punaḥ δ1 δ2 χ
pratyāharec cett. ] °hārec πω, °haraṃ η1
caitad cett. ] etad α1 δ1 δ2
ukhālaṃ α2 ζ1 ] hukhāla α1, ukhālatā πω, duḥkhahāṃ π1, prakṣālyaṃ π2, vikhyātaṃ ε1, udgāraṃ α3 η1, uditaṃ ζ3 η2 χ, utthānaṃ γ1γ2, abhyāsād δ1 δ2
tat α2 α3 γ1γ2 ε1 ζ3 η1 π1 π2 χ ] taḥ πω, kṛt α1 ζ1 η2, vit δ1 δ2
Testimonia
Cf. Haṭharatnāvalī 1.37–38ab

atha dhautiḥ--

viṃśaddhastapramāṇena dhautavastraṃ sudīrghitam/

caturaṅgulavistāraṃ siktaṃ caiva śanaiḥ graset//

tataḥ pratyāharec caitad abhyāsād dhautir ucyate/

Yogacintāmaṇi f. 71r (\attr HP), Yuktabhavadeva 7.150 (\attr HP) tataḥ pratyāharec caitad YBhD ] punaḥ pratyāhared etad YCM

ukhālaṃ ] ākṣālaṃ YBhD, abhyāsād YCM

dhautikarma tat YBhD ] dhautikarmavit YCM Cf. Satkarmasaṅgraha 56–57

atha dhautī/

mṛdulaṃ dhavalaṃ śuddhaṃ caturaṅgulavistṛtam/

tithihastamitāyāmaṃ dhautīvastrasya lakṣaṇam//

toyasiktaṃ grased vastraṃ ghrāṇābhyāṃ vāyum utsṛjan/

śanaiḥ śanais tu sakalaṃ punaḥ pratyāharec chanaiḥ/

dhautīkarmedam ākhyātaṃ yatra gaṅgādhidaivatam//

Jyotsna Commentary
धौतिकर्माह चतुरङ्गुलमिति. चतुर्णामङ्गुलानां समाहारश्चतुरङ्गुलं चतुरङ्गुलं विस्तारो यस्य तादृशं हस्तानां पञ्चदशैरायतं दीर्घं सिक्तं जलार्द्रं किञ्चिदुष्णं वस्त्रं पटं तच्च सूक्ष्मं नूतनोष्णीषादेः खण्डं ग्राह्यम्. गुरुणा उपदिष्टो यो मार्गः वस्त्रग्रसनप्रकारस्तेन शनैर् मन्दं मन्दं किञ्चित्किञ्चिद्ग्रसेत्. प्रथमदिने हस्तमात्रं ग्रसेत्. द्वितीये दिने हस्तद्वयं तृतीयदिने हस्तत्रयम्. एवं दिनवृद्ध्या हस्तपञ्चदशमात्रं ग्रसेत्. पुनरिति. तस्य प्रान्तं राजदन्तमध्ये दृढं संलग्नं कृत्वा नौलिकर्मणोदरस्थं वस्त्रं सम्यक्चालयित्वा पुनः शनैः प्रत्याहरेच्च एतद्वस्त्रमुद्गिरेन् निष्कासयेच्च. तद्धौतिकर्म उदितं कथितं सिद्धैः.
dhautikarmāha caturaṅgulam iti. caturṇām aṅgulānāṃ samāhāraś caturaṅgulaṃ caturaṅgulaṃ vistāro yasya tādṛśaṃ hastānāṃ pañcadaśair āyataṃ dīrghaṃ siktaṃ jalārdraṃ kiñcid uṣṇaṃ vastraṃ paṭaṃ tac ca sūkṣmaṃ nūtanoṣṇīṣādeḥ khaṇḍaṃ grāhyam. guruṇā upadiṣṭo yo mārgaḥ vastragrasanaprakāras tena śanair mandaṃ mandaṃ kiñcit kiñcid graset. prathamadine hastamātraṃ graset. dvitīye dine hastadvayaṃ tṛtīyadine hastatrayam. evaṃ dinavṛddhyā hastapañcadaśamātraṃ graset. punar iti. tasya prāntaṃ rājadantamadhye dṛḍhaṃ saṃlagnaṃ kṛtvā naulikarmaṇodarasthaṃ vastraṃ samyak cālayitvā punaḥ śanaiḥ pratyāharec ca etad vastram udgiren niṣkāsayec ca. tad dhautikarma uditaṃ kathitaṃ siddhaiḥ.
HP 2.25

कासश्वासप्लीहकुष्ठं कफरोगाश्च विंशतिः ।

धौतीकर्मप्रभावेन धावन्त्येव न संशयः ॥

kāsaśvāsaplīhakuṣṭhaṃ kapharogāś ca viṃśatiḥ /

dhautīkarmaprabhāvena dhāvanty eva na saṃśayaḥ //

Coughing, wheezing, splenitis and skin diseases, as well as the twenty phlegmatic diseases, are sure to flee through the power of the dhautī technique.
Philological Commentary
The verb dhāvanti is a play on words, using a different root dhāv, “run”, from that of dhauti, which is related to dhāv, “purify”.

Twenty phlegmatic diseases are enumerated at Carakasaṃhitā sūtrasthāna 20.17, a chapter on major diseases (mahārogāḥ).
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

kāsaśvāsa cett. ] śvāsaḥ kāśaḥ η2
plīha cett. ] plihā η1
kuṣṭhaṃ α1α2α3 γ2 δ1 δ2 ζ3 η2 π1 πω χ ] kuṣṭha γ1 ζ1 η1 π2, kuṣṭhāḥ ε1
kapha cett. ] śleṣmā ζ1
rogāś ca cett. ] rogaś ca α3 δ2, rogāṃś ca γ1
viṃśatiḥ γ1 δ1 ε1 ζ1 ζ3 η1 η2 π2 χ ] viṃśati α1 α2 γ2 π1 πω, vidradhiḥ δ2, dvagṛjaḥ α3
dhautī α1 δ1 δ2 π1 πω ] dhauti α2 γ1γ2 ε1 ζ1 η1 η2 π2 χ, dhauta ζ3
prabhāvena cett. ] prasādena π2
dhāvanty eva α3 ε1 ζ1 πω ] dhāvaṃte ca α2, dhāvaty eva η1, bhavanty eva α1, prayānty eva γ1γ2 δ1 δ2 π1 π2 χ, śudhyanty eva η2, naśyante nā° ζ3
na cett. ] °tra ζ3
Testimonia
Haṭharatnāvalī 1.39, Yogacintāmaṇi f. 71r (\attr HP), Yuktabhavadeva 7.151 (\attr HP) kāsaśvāsaplīhakuṣṭhaṃ HRĀ YCM ] plīhā śvāsaś ca kuṣṭhaṃ ca YBhD

viṃśatiḥ HRĀ YBhD ] vidradhiḥ YCM

dhāvanty HRĀ ] prayānty YCM, gacchanty YBhD Cf. Satkarmasaṅgraha 58

kāsasvāsaplīhakuṣṭhādināśam

vahner māndyaṃ viṃśatiḥ śleṣarogān/

dūrīkuryāt karṇabādhir tam uccair

dhautīkarma praditaṃ śaṅkareṇa//

Jyotsna Commentary
धौतिकर्मणः फलमाह कासश्वासेति. कासश्च श्वासश्च प्लीहश्च कुष्ठं च. समाहारद्वन्द्वः कासादयो रोगविशेषाः विंशतिः विंशतिसङ्ख्याकाः कफरोगाश्च धौतिकर्मणः प्रभावेण गच्छन्त्य् एव न संशयः निश्चितमेतदित्यर्थः.
dhautikarmaṇaḥ phalam āha kāsaśvāseti. kāsaś ca śvāsaś ca plīhaś ca kuṣṭhaṃ ca. samāhāradvandvaḥ kāsādayo rogaviśeṣāḥ viṃśatiḥ viṃśatisaṅkhyākāḥ kapharogāś ca dhautikarmaṇaḥ prabhāveṇa gacchanty eva na saṃśayaḥ niścitam etad ity arthaḥ.

अथ बस्तिकर्म ।

atha bastikarma /

Now the basti technique.

Readings

om. δ1
bastikarma α1 γ1γ2 ε1 η1 π1 ] vastikarmaḥ α3, vastīkarma ζ3 π2, bastinīkarma ζ1, vastikarmaprabhāvaḥ α2, vasti η2 πω, vastī δ2, bastiḥ χ
HP 2.26

नाभिदघ्ने जले पायुन्यस्तनालोत्कटासनः ।

आधाराकुञ्चनं कुर्यात् पखालं बस्तिकर्म तत् ॥

nābhidaghne jale pāyunyastanālotkaṭāsanaḥ /

ādhārākuñcanaṃ kuryāt pakhālaṃ bastikarma tat //

Squatting in water up to the navel with a reed inserted in the anus, [the yogi] should contract the perineal region. The [resultant] flushing is the basti technique.
Philological Commentary
The reading pakhālaṃ that we have adopted in the fourth pāda is found in α2and πωand is close to the reading of α1. It reflects vernacular usage as found in the old Hindi Aṣṭāṅgayoga of Caraṇadāsa (6.71ab). Some other witnesses have the Sanskritised form prakṣālaṃ, which is very rare in Sanskrit sources, while others have the more common kṣālanaṃ.

Readings

nābhidaghne δ1 δ2 ζ3 η2 ] nābhidaghna ε1 ζ1 π1π2πω χ, nābhidadhna γ1γ2, nābhidagdha α1 η1, nābhimagma α3, hṛdyagraha α2
pāyu α1 γ1γ2 δ1 δ2 η1 η2 πω ] pāya π1, pāyuṃ π2, pāyur ζ1, pāyau ε1 χ, vāyu ζ3, vāyuṃ α3, vāyuḥ α2
nyastanālo cett. incl. α3 ] nyastanāla α1, nyastālo ζ3, ranyanālo α2
ādhārā cett. ] ādhāra α3 ζ1 π2, ārādha ε1, apānā ζ3
pakhālaṃ πω ] pākhālaṃ α1, paṣālaṃ α2, pāṣalaṃ ζ1, prakṣālaṃ γ1 π1, prakṣālā α3, prakṣāled π2, prakhyātaṃ γ2, kṣālanaṃ ζ3 η1 η2 χ, pavālaṃ ε1, apānād δ1 δ2
bastikarma tat cett. ] bastikarma <<ta>>t γ2, vastikarmavit δ1 δ2
Testimonia
Cf. Haṭharatnāvalī 1.45–47

nābhidaghne jale sthitvā pāyunāle sthitāṅguliḥ/

cakrimārgeṇa jaṭharaṃ pāyunālena pūrayet//

vicitrakaraṇīṃ kṛtvā nirbhītaḥ recayej jalam/

yāvad balaṃ prapūryaiva kṣaṇaṃ sthitvā virecayet//

ghaṭītrayaṃ na bhoktavyaṃ bastim abhyasatā dhruvam/

nivātabhūmau santiṣṭhed vaśī hitamitāśanaḥ//

Yogacintāmaṇi f. 71r (\attr HP), Yuktabhavadeva 7.152 (\attr HP) pāyu YCM ] pāyau YBhD

pakhālaṃ bastikarma tat ] abhyāsād vastikarmavit YCM, kṣālanaṃ bastikarma tat YBhD Cf. Satkarmasaṅgraha 132

naulīkriyāsusaṃpannas tyaktamūtramalaḥ sudhīḥ/

jānudaghne jale kuryād bastiṃ bastividhānavit//

Jyotsna Commentary
अथ बस्तिकर्माह नाभिदघ्नेति. नाभिप्रमाणं नाभिदघ्नम्. प्रमाणे दघ्नच्प्रत्ययः. तस्मिन्न्नाभिदघ्ने नाभिप्रमाणे जले नद्यादितोये पायुर्गुदं तस्मिन्न्यस्तो नालो वंशनालो येन कनिष्ठिकाप्रवेशयोग्यरन्ध्रयुक्तं षडङ्गुलदीर्घं वंशनालं गृहीत्वा चतुरङ्गुलं पायौ प्रवेशयेत्. अङ्गुलिद्वयमितं बहिः स्थापयेत्. उत्कटमासनं यस्य स उत्कटासनः. पार्ष्णिद्वये स्फिचौ विन्यस्य पादाङ्गुलिभिः स्थितिरुत्कटासनम्. आधारस्य मूलाधारस्य आकुञ्चनं यथा जलमन्तः प्रविशेत्तथा सङ्कोचनं कुर्यात्. अन्तःप्रविष्टं जलं नौलिकर्मणा चालयित्वा त्यजेत्. तत्क्षालनं बस्तिकर्मोच्यते. धौतिबस्तिकर्मद्वयं भोजनात्प्रागेव कर्तव्यम्. तदनन्तरं भोजने विलम्बो 'पि न कार्यः. केचित्तु पूर्वं मूलाधारेण वायोराकर्षणमभ्यस्य जले स्थित्वा पायौ नालप्रवेशनमन्तरेणैव बस्तिकर्माभ्यस्यन्ति. तथाकरणे सर्वं जलं बहिर् नायाति. अतो नानारोगधातुक्षयादिसम्भवाच्च तथा बस्तिकर्म नैव विधेयम्. किमन्यथा स्वात्मारामः पायौ न्यस्तनाल इति ब्रूयात्.
atha bastikarmāha nābhidaghneti. nābhipramāṇaṃ nābhidaghnam. pramāṇe daghnacpratyayaḥ. tasminn nābhidaghne nābhipramāṇe jale nadyāditoye pāyur gudaṃ tasmin nyasto nālo vaṃśanālo yena kaniṣṭhikāpraveśayogyarandhrayuktaṃ ṣaḍaṅguladīrghaṃ vaṃśanālaṃ gṛhītvā caturaṅgulaṃ pāyau praveśayet. aṅgulidvayamitaṃ bahiḥ sthāpayet. utkaṭam āsanaṃ yasya sa utkaṭāsanaḥ. pārṣṇidvaye sphicau vinyasya pādāṅgulibhiḥ sthitir utkaṭāsanam. ādhārasya mūlādhārasya ākuñcanaṃ yathā jalam antaḥ praviśet tathā saṅkocanaṃ kuryāt. antaḥpraviṣṭaṃ jalaṃ naulikarmaṇā cālayitvā tyajet. tat kṣālanaṃ bastikarmocyate. dhautibastikarmadvayaṃ bhojanāt prāg eva kartavyam. tadanantaraṃ bhojane vilambo 'pi na kāryaḥ. kecit tu pūrvaṃ mūlādhāreṇa vāyor ākarṣaṇam abhyasya jale sthitvā pāyau nālapraveśanam antareṇaiva bastikarmābhyasyanti. tathākaraṇe sarvaṃ jalaṃ bahir nāyāti. ato nānārogadhātukṣayādisambhavāc ca tathā bastikarma naiva vidheyam. kim anyathā svātmārāmaḥ pāyau nyastanāla iti brūyāt.
HP 2.27

गुल्मप्लीहोदरं चापि वातपित्तकफोद्भवाः ।

बस्तिकर्मप्रभावेन वार्यन्ते सकलामयाः ॥

gulmaplīhodaraṃ cāpi vātapittakaphodbhavāḥ /

bastikarmaprabhāvena vāryante sakalāmayāḥ //

By the power of the basti technique, swelling, splenitis, stomach disorders and all diseases arising from wind, bile and phlegm are removed.
Philological Commentary
We have assumed that the compound gulmaplīhodara is referring generally to swelling (gulma), spleen disorders (plīhan) and stomach diseases (udara), but the terms gulma and plīhodara can refer to more specific diseases. In Suśrutasaṃhitā, uttaratantra 42.4, gulma is defined as a movable or immovable round lump (granthi) that might arise between the heart and lower abdomen (basti) and can grow or shrink:

hṛdbastyorantare granthiḥ saṃcārī yadi vā 'calaḥ/

cayāpacayavān vṛttaḥ sa gulma iti kīrtitaḥ//

The compound plīhodara is the name of a specific disease, which is defined in the Suśrutasaṃhitā (nidānasthāna 7.14–15) as enlargement of the spleen (plīhābhivṛddhi) so gulmaplīhodara might be referring more specifically to abdominal lumps and splenomegaly.

Readings

bhavāḥ cett. ] bhavaḥ α1 δ2, bhavaṃ η2 πω
basti cett. ] vastī πω
vāryante α1α2α3 γ1γ2 δ1 δ2 ε1 π1 π2 ] dhāryante ζ1, śīryante ζ3, kṣīyante η2 πω χ, jāyate η1
sakalāmayāḥ cett. ] sakalā malāḥ γ1γ2 η2 πω
Testimonia
Haṭharatnāvalī 1.48, Yogacintāmaṇi f. 71r (\attr HP), Yuktabhavadeva 7.153 (\attr HP) gulmaplīhodaraṃ cāpi YBhD ] gulmaplīhodaraṃ vāpi HRĀ, gulmodaraṃ cāpi vāta YCM

vātapittakaphodbhavāḥ YBhD ] vātapittakaphādikam HRĀ, plīhapittakaphodbhavāḥ YCM

vāryante sakalāmayāḥ ] dhāvanty eva na saṃśayaḥ HRĀ, bādhyante sakalāmayāḥ YCM, naśyanti sakalāmayāḥ YBhD Cf. Satkarmasaṅgraha 135, 140–141

yāvan malā vinaśyanti vātapittakaphodbhavāḥ/

trivāraṃ vā caturvāraṃ kṛtvā bastiṃ virecayet//

mahojasvī mahajjyotir jaṭharāgnipradīpanam/

gulmaplīhodarādīnāṃ nāśanaṃ sukhavardhanam//

vātapittakaphotthānāṃ doṣāṇāṃ nāśanaṃ paraṃ/

kuṣṭhānāṃ nāśanaṃ cāpi bastisiddhe prajāyate//

Jyotsna Commentary
बस्तिकर्मगुणानाह द्वाभ्यां गुल्मप्लीहोदरमिति. गुल्मश्च प्लीहश्च रोगविशेषावुदरं जलोदरं च तेषां समाहारद्वन्द्वः. वातश्च पित्तं च कफश्च तेभ्यः उद्भवाः एकैकस्माद्द्वाभ्यां सर्वेभ्यो वा जाताः सकलाः सर्वे आमया रोगाः बस्तिकर्मणः प्रभावः सामर्थ्यं शक्तिः तेन क्षीयन्ते नश्यन्ति.
bastikarmaguṇān āha dvābhyāṃ gulmaplīhodaram iti. gulmaś ca plīhaś ca rogaviśeṣāv udaraṃ jalodaraṃ ca teṣāṃ samāhāradvandvaḥ. vātaś ca pittaṃ ca kaphaś ca tebhyaḥ udbhavāḥ ekaikasmād dvābhyāṃ sarvebhyo vā jātāḥ sakalāḥ sarve āmayā rogāḥ bastikarmaṇaḥ prabhāvaḥ sāmarthyaṃ śaktiḥ tena kṣīyante naśyanti.
HP 2.28

धात्विन्द्रियान्तःकरणप्रसादं

दद्याच्च कान्तिं दहनप्रदीप्तिम् ।

अशेषदोषोपचयं निहन्या-

दभ्यस्यमानं जलबस्तिकर्म ॥

dhātvindriyāntaḥkaraṇaprasādaṃ

dadyāc ca kāntiṃ dahanapradīptim /

aśeṣadoṣopacayaṃ nihanyād

abhyasyamānaṃ jalabastikarma //

When practised repeatedly, the water basti technique bestows purity of the bodily constituents, senses and mind, radiance, [and] stimulation of the digestive fire, and removes [excessive] accumulation of all humours.
Metre: Upajāti

Readings

ntaḥkaraṇa cett. ] ntaḥkaraṇaṃ γ1 ζ3ac π1, ṃttaṃkaruṇa α3
prasādaṃ cett. ] prasādanaṃ δ1, prasādaraṃ π1, prabhāvaṃ ε1
kāntiṃ cett. ] kānti α2 π1 πω, kābhiṃ γ1
pradīptim α1pc γ1 γ2 δ2 ε1 ζ3 η1 η2 π2 χ ] pradīptaṃ α1ac α2 ζ1 πω, pradīpti π1, praptaṃ α3, pradīpanaṃ δ1
doṣopacayaṃ cett. ] doṣāpacayaṃ ε1 π1 πω, doṣaprabhavaṃ δ1
abhyasya cett. ] abhyāsya α2, abhyāsa η1
jala cett. ] ja η2
karma cett. ] om. δ1
Testimonia
Haṭharatnāvalī 1.49, Yogacintāmaṇi f. 71r (\attr HP), Yuktabhavadeva 7.154 (\attr HP) prasādaṃ HRĀ YCM ] prabodhaṃ YBhD

dadyāc ca HRĀ ] dadhyāc ca YCM, dadāti YBhD Cf. Satkarmasaṅgraha 139–140ab

tiṣṭhed vaśī mitāhāraḥ sarvāṅgaṃ tena śudhyati/

dhātvindriyāntaḥkaraṇaprasādo dehalāghavam//

mahojasvī mahajjyotir jaṭharāgnipradīpanam/

Jyotsna Commentary
धात्विति. अभ्यस्यमानमनुष्ठीयमानं जले बस्तिकर्म जलबस्तिकर्म कर्तृ दद्यादनुष्ठातुर् इति शेषः. धातवो

रसासृङ्मांसमेदो'स्थिमज्जाशुक्राणि धातवः

इत्युक्ताः. इन्द्रियाणि वाक्पाणिपादपायूपस्थानि पञ्च कर्मेन्द्रियाणि श्रोत्रत्वक्चक्षुर्जिह्वाघ्राणानि पञ्च ज्ञानेन्द्रियाणि च अन्तःकरणानि मनोबुद्धिचित्ताहङ्काररूपाणि तेषां परितापविक्षेपशोकादिमोहगौरवावरणदैन्यादिराजसतामसधर्मविनिवर्तनेन सुखप्रकाशलाघवादिसात्त्विकधर्माविर्भावः प्रसादस्तं कान्तिं द्युतिं दहनस्य जठराग्नेः प्रदीप्तिं प्रकृष्टां दीप्तिं च. तथा अशेषाः समस्ता ये दोषाः वातपित्तकफास्तेषामुपचयो 'पचयस्याप्य् उपलक्षणम्. उपचयापचयौ निहन्याद्नितरां हन्यात्. दोषसाम्यरूपमारोग्यं कुर्यादित्यर्थः.
dhātv iti. abhyasyamānam anuṣṭhīyamānaṃ jale bastikarma jalabastikarma kartṛ dadyād anuṣṭhātur iti śeṣaḥ. dhātavo

rasāsṛṅmāṃsamedo'sthimajjāśukrāṇi dhātavaḥ

ity uktāḥ. indriyāṇi vākpāṇipādapāyūpasthāni pañca karmendriyāṇi śrotratvakcakṣurjihvāghrāṇāni pañca jñānendriyāṇi ca antaḥkaraṇāni manobuddhicittāhaṅkārarūpāṇi teṣāṃ paritāpavikṣepaśokādimohagauravāvaraṇadainyādirājasatāmasadharmavinivartanena sukhaprakāśalāghavādisāttvikadharmāvirbhāvaḥ prasādas taṃ kāntiṃ dyutiṃ dahanasya jaṭharāgneḥ pradīptiṃ prakṛṣṭāṃ dīptiṃ ca. tathā aśeṣāḥ samastā ye doṣāḥ vātapittakaphās teṣām upacayo 'pacayasyāpy upalakṣaṇam. upacayāpacayau nihanyād nitarāṃ hanyāt. doṣasāmyarūpam ārogyaṃ kuryād ity arthaḥ.
HP 2.29

उदरगतपदार्थमुद्वमन्ती

पवनमपानमुदीर्य कण्ठनाले ।

क्रमपरिचयवश्यवायुमार्गा-

द्गजकरणीति निगद्यते हठज्ञैः ॥

udaragatapadārtham udvamantī

pavanam apānam udīrya kaṇṭhanāle /

kramaparicayavaśyavāyumārgād

gajakaraṇīti nigadyate haṭhajñaiḥ //

Raising the apāna wind into the throat and ejecting the contents of the stomach from the oesophagus, which has been brought under control by cumulative practice, is called the elephant technique (gaja\-karaṇī) by experts in Haṭha.
Philological Commentary
Manuscripts η2and πωhave an alternative reading for the third verse quarter that explains the name of the practice: it is called the elephant technique `because the speed of the breath is like that of water [propelled] by elephants’ (karibhir iva jalasya vāyuvegāt). The syntax of this reading is not so easy to construe with the rest of the verse, which suggests that it was not original. The reading we have adopted (kramaparicayavaśya...) is attested by manuscripts of the most important groups and the same witnesses preserve mārga (rather than vega).
Metre: Puṣpitāgrā

Readings

om. δ1 δ2 ε1, found after 2.25 ζ1 ζ3 η1 η2 πω, found after 2.38 χ
udvamantī α1 π1 πω ] udvamanti χ, udvamante ζ1 ζ3, udvavantī η2, udvahantī γ1γ2 η1, udvahanti π2, uddhanaṃtī α2, udbhavanti α3
kaṇṭhanāle cett. ] kaṃṭhanālet πω, kaṃjāle π1
kramaparicayavaśya α1 γ1γ2 η1 π1 χ ] kramaparicayavaśyā α2 π2, kramaparicitavaśya ζ3, kramaparijitavaśya ζ1, karibhir iva jalasya η2 πω
vāyumārgād α3 ] vāyumārgā α1, vāyumārgaṃ α2, vāyumārgo ζ3, vāyuḥ | go ζ1, vāyuryo η1, vāyuvegāt η2 πω, nāḍimārgā π1, nāḍīmārgā γ2 π2, mārga γ1, nāḍicakrā χ
gajakaraṇīti α2 γ2 ζ3 η1 χ ] gajakaraṇī \_ γ1, gajakareṇiti α3, gajakariṇīti π2, najakariṇīti π1, gajakarṇiti α1, gajakaṇīti ζ1, jalakariṇīti η2, jalagajakaraṇī πω
Testimonia
Haṭharatnāvalī 1.51, Yuktabhavadeva 7.154 (\attr HP) vaśyavāyumārgād ] yatas tu vāyumārge HRĀ, vaśyavāyumārgā YBhD Cf. Haṭhatattvakaumudī 8.8

udaragatapadārthān udvamed eva nityaṃ

pavanagamanamārgāt kaṇṭhanālapraveśāt/

kramaparicayavaśyaṃ syāc ca gargādayo hi

gajakaraṇam itīha prāhur āryā munīndrāḥ//

Cf. Satkarmasaṅgraha 108–109

atha gajakaraṇī

śuddhaṃ toyaṃ nārikelodbhavaṃ vā

pītvākaṇṭhaṃ dugdhamiśraṃ jalaṃ vā/

vāraṃ vāraṃ māṇibandhaṃ tu kurvan

nodgāreṇa prakṣiped bhūmibhāge //

eṣā proktā kaphapittāmayeṣu

medoghnīva kariṇī hastipūrvā//

अथ नीतिः ।

atha nītiḥ /

Now nīti.

Readings

om. δ1 ε1 ζ1
nītiḥ α1 ] nīti α3 π1, nītī α2, netiḥ γ2 χ, netī γ1 δ2 πω, neti η1, netikarma ζ3 η2, netīkarma π2
HP 2.30

सूत्रं वितस्तिसुस्तब्धं नासानाले प्रवेशयेत् ।

मुखान्निर्गमयेच्चैषा नीतिः सिद्धैर्निगद्यते ॥

sūtraṃ vitastisustabdhaṃ nāsānāle praveśayet /

mukhān nirgamayec caiṣā nītiḥ siddhair nigadyate //

{[}The yogi] should insert a thread that has been stiffened for one handspan [in length] into the nasal passage and take it out through the mouth. This is called nīti by the Siddhas.
Philological Commentary
In this verse and the next the αwitnesses read nīti/nītiḥ for the name of this practice. These and related terms are found in various north Indian vernaculars with meanings appropriate for a practice in which a string is pulled back and forth through the nose and mouth. In modern colloquial Bengali, niti can mean the string used to spin a top and is likely to be connected with neta/netā which means a small piece of cloth. In modern Hindi and Gujarati netī means the cord of a churning stick and is cognate with Sanskrit netra (Turner 1966: 427, entry 7588). In Old Hindi neta can have the same meaning or be a kind of silk cloth (Callewaert s.v.). In Oriya neta means “a kind of silk cloth worn by girls” (Praharaj s.v.). We thank Lubomír Ondračka for alerting us to several of these references.

The Hindi form of the name for this practice, netī, is very well established nowadays, but Svātmārāma’s original readings in this and the following verse were clearly niti and nīti (vowel length was perhaps not important in the vernacular from which the name was taken). This is confirmed not just by α’s readings at 2.30d but also by 2.31d where only the short first vowel of niti works metrically (some witnesses have rewritten the pāda in order to use the spelling netī). We might thus surmise that, like laulī, the practice, or at least its name, was taught to Svātmā\-rāma by Gauḍas, because it is only from Bengal that we have evidence of the use of the form niti.

Readings

sustabdhaṃ α1 α2 ε1 π1 ] saṃstabdhiṃ α3, susnigdhaṃ γ1 γ2 δ1 δ2 ζ1 ζ3 η1 η2 π2 πω χ
mukhān nirgamayec/°yed α1 δ1 δ2 ε1 πω χ ] mukhā nirgamayec γ2 ζ1, mukhaṃ nirgamayeś α3, mukhe nirgamayec π1 π2, mu nirgamayai α2, mukhaś ca nirgamec γ1, mukhān nirgamanād ζ3, mukhanirgamanād η1 η2
caiṣā cett. ] sā hi δ2, sāpi δ1, eva η1 η2
nītiḥ ε1 ] nīti α1 α2 π1, niti ζ1, netiḥ γ2 η2 χ, neti γ1 η1 π2, netī δ1 δ2 πω, notī ζ3
siddhair cett. ] siddhir γ1, siddher ζ1, siddhau ζ3, śuddhair π1
Testimonia
Yogacintāmaṇi ff. 71r–71v (\attr HP), Yuktabhavadeva 7.156 (\attr HP) nirgamayec caiṣā nītiḥ ] nirgamayet sā hi netī YCM, nirgamayed eṣā netiḥ YBhD Cf. Haṭharatnāvalī 1.40–41

atha netikarma

ākhupucchākāranibhaṃ sūtraṃ susnigdhanirmitam/

ṣaḍvitastimitaṃ sūtraṃ netisūtrasya lakṣanam//

nāsānāle praviśyainaṃ mukhān nirgamayet kramāt/

sūtrasyāntaṃ prabaddhvā tu bhrāmayen nāsanālayoḥ/

Cf. Satkarmasaṅgraha 67

atha netī

mṛdu ślakṣṇaṃ sitaṃ sūtraṃ nāsānāle praveśayet/

mukhān nirgamayed dasrau cintayen netikā smṛtā//

Jyotsna Commentary
अथ नेतिकर्माह सूत्रमिति. वितस्ति वितस्तिमितं वितस्तिरित्युपलक्षणमधिकस्यापि. यावता सूत्रेण सम्यग्नेतिकर्म भवेत्तावद्ग्राह्यम्. सुस्निग्धं सुष्ठु स्निग्धं ग्रन्थ्यादिरहितं सूत्रम्. तच्च नवधा द्वादशधा पञ्चदशधा वा गुणितं सुदृढं ग्राह्यम्. नासा नासिका सैव नालः सच्छिद्रत्वात्तस्मिन्प्रवेशयेत्. मुखान्निर्गमयेन्निष्कासयेत्. तत्प्रकारस्त्वेवं. सूत्रप्रान्तं नासानाले प्रवेश्येतरनासापुटमङ्गुल्या निरुध्य पूरकं कुर्यात्. पुनश्च मुखेन रेचयेत्. पुनः पुनरेवं कुर्वतो मुखे सूत्रप्रान्तमायाति. तत्सूत्रप्रान्तं नासाबहिःस्थसूत्रप्रान्तं च गृहीत्वा शनैश्चालयेदिति. चकारादेकस्मिन्नासानाले प्रवेश्येतरस्मिन् निर्गमयेदित्युक्तम्. तत्प्रकारस्त्वेकस्मिन्नासानाले सूत्रप्रान्तं प्रवेश्येतरनासापुटमङ्गुल्या निरुध्य पूरकं कुर्यात्पश्चादितरनासानालेन रेचयेत्. पुनः पुनरेवं कुर्वत इतरनासानाले सूत्रप्रान्तमायाति तस्य पूर्ववच्चालनं कुर्यादिति. अयं प्रकारस्तु बहुवारं कुर्वतः कदाचिद् भवति. एषोक्ता सिद्धैरणिमादिगुणसम्पन्नैः. तदुक्तम्

अवाप्ताष्टगुणैश्वर्याः सिद्धाः सद्भिर्निरूपिताः

इति. नेतिर्निगद्यते नेतिरिति कथ्यते.
atha netikarmāha sūtram iti. vitasti vitastimitaṃ vitastir ity upalakṣaṇam adhikasyāpi. yāvatā sūtreṇa samyag netikarma bhavet tāvad grāhyam. susnigdhaṃ suṣṭhu snigdhaṃ granthyādirahitaṃ sūtram. tac ca navadhā dvādaśadhā pañcadaśadhā vā guṇitaṃ sudṛḍhaṃ grāhyam. nāsā nāsikā saiva nālaḥ sacchidratvāt tasmin praveśayet. mukhān nirgamayen niṣkāsayet. tatprakāras tv evaṃ. sūtraprāntaṃ nāsānāle praveśyetaranāsāpuṭam aṅgulyā nirudhya pūrakaṃ kuryāt. punaś ca mukhena recayet. punaḥ punar evaṃ kurvato mukhe sūtraprāntam āyāti. tatsūtraprāntaṃ nāsābahiḥsthasūtraprāntaṃ ca gṛhītvā śanaiś cālayed iti. cakārād ekasmin nāsānāle praveśyetarasmin nirgamayed ity uktam. tatprakāras tv ekasmin nāsānāle sūtraprāntaṃ praveśyetaranāsāpuṭam aṅgulyā nirudhya pūrakaṃ kuryāt paścād itaranāsānālena recayet. punaḥ punar evaṃ kurvata itaranāsānāle sūtraprāntam āyāti tasya pūrvavac cālanaṃ kuryād iti. ayaṃ prakāras tu bahuvāraṃ kurvataḥ kadācid bhavati. eṣoktā siddhair aṇimādiguṇasampannaiḥ. tad uktam

avāptāṣṭaguṇaiśvaryāḥ siddhāḥ sadbhir nirūpitāḥ

iti. netir nigadyate netir iti kathyate.
HP 2.31

कपालशोधनी चैव दिव्यदृष्टिप्रदायिनी ।

जत्रूर्ध्वजातरोगौघं जयत्याशु सती नितिः ॥

kapālaśodhanī caiva divyadṛṣṭipradāyinī /

jatrūrdhvajātarogaughaṃ jayaty āśu satī nitiḥ //

The excellent niti [technique] purifies the skull, bestows divine sight and quickly cures a multitude of diseases that arise above the collarbone.
Philological Commentary
We have adopted the reading caiva in the first verse quarter, which is attested by manuscripts of the γ, δand πgroups and is easy to construe. α1and α2have vaṭyā and kaṃṭhā respectively, which may derive from kaṇṭhyā (α3, ε1, ζ1), but none of these readings makes sense here. η1and η2have kāryā, which is unnecessary because of the main verb in the final verse quarter.

Most witnesses, including the Jyotsnā, read jatrūrdhva in the third verse quarter, which is generally understood as `above the collar bones' or, as Brahmānanda says, the area above the shoulder joints (jatruṇoḥ skandhasandhyor ūrdhvam upari\-bhāge). On problems concerning the interpretation of jatru, see Meulenbeld 1974: 465. We have adopted jatrūrdhva against the reading of α1and α2, hanūrdhva, ‘above the jaw’, and α3, kaṇṭhordhva, ‘above the throat’.

Readings

śodhanī cett. ] śodhinī π2, śodhanā η2
caiva γ1γ2 δ1 δ2 π2 χ ] kaṃṭhyā α3 ε1 ζ1, kaṃṭhād ζ3, kaṃṭhā α2, kaṃṭhāṃ π1, vaṭyā α1, kavyā πω, kāryā η1 η2
pradāyinī cett. ] pradāyanī γ1
jatrūrdhva ε1 ζ1 ζ3 π1 π2 χ ] jatrūrdhvaṃ πω, jatūrdhvaṃ γ2, ja \_ ddha γ1, jānūrdhva δ1 η1, yattūrdhva η2, hanūrdhva α1, hanudhva α2, kaṃṭhordhvaṃ α3, jarayā δ2
rogaughaṃ α3 γ2 ε1 ζ3 π1π2πω χ ] rogoghaṃ α1 γ1, rogaugha η1, rogaughā η2, rogaughān δ1 δ2, rogaghnaṃ ζ1, rogādyaṃ α2
jayaty āśu satī nitiḥ ε2 ] jayety āśu satī niti α1, jāyaty āśu śatir nitiḥ α2, jayabhyāśca satī natī γ1, jayaty āśu satī neti γ2, jayanty āśu satī nitiḥ ε1, jayaty āsuṃ nitī satī ζ1, janayaty āśu satī natī π1, jayaty āśu sunetikā π2, jayaty āśu sa netivit δ1 δ2, jayati sā tu sūtrikā η1, netī jayati satvaraṃ ζ3, netir āśu nihanti ca η2 χ, netīr āsu nihanti ca πω, + + + + [ja]yaṃti ca α3
Testimonia
Haṭharatnāvalī 1.42, Yogacintāmaṇi f. 71v (\attr HP), Yuktabhavadeva 7.156 (\attr HP) śodhanī YCM ] śodhinī HRĀ YBhD

caiva YCM YBhD ] kāryā HRĀ

rogaughaṃ ] rogaghnī HRĀ, rogaughān YCM, yogādyaiḥ YBhD

jayaty āśu satī nitiḥ ] jāyate netir uttamā HRĀ, jarayaty āśu netivit YCM, jayaty eva suniścitam YBhD
Jyotsna Commentary
नेतिगुणानाह कपालशोधनीति. कपालं शोधयति शुद्धं मलरहितं करोतीति कपालशोधनी. चकारान्नासानालादीनामपि. एवशब्दो 'वधारणे. दिव्यां सूक्ष्मपदार्थग्राहिणीं दृष्टिं प्रकर्षेण ददातीति दिव्यदृष्टिप्रदायिनी. नेतिर्नेतिक्रिया. जत्रुणोः स्कन्धसन्ध्ययोरूर्ध्वमुपरिभागे जातो जत्रूर्ध्वजातः स चासौ रोगाणामौघश्च तमाशु झटिति निहन्ति. चकारः पादपूरणे.

स्कन्धे भुजशिरो 'ंसो 'स्त्री सन्ंधी तस्यैव जत्रुणी

इत्यमरः.
netiguṇān āha kapālaśodhanīti. kapālaṃ śodhayati śuddhaṃ malarahitaṃ karotīti kapālaśodhanī. cakārān nāsānālādīnām api. evaśabdo 'vadhāraṇe. divyāṃ sūkṣmapadārthagrāhiṇīṃ dṛṣṭiṃ prakarṣeṇa dadātīti divyadṛṣṭipradāyinī. netir netikriyā. jatruṇoḥ skandhasandhyayor ūrdhvam uparibhāge jāto jatrūrdhvajātaḥ sa cāsau rogāṇām aughaś ca tam āśu jhaṭiti nihanti. cakāraḥ pādapūraṇe.

skandhe bhujaśiro 'ṃso 'strī sanṃdhī tasyaiva jatruṇī

ity amaraḥ.

अथ त्राटकम् ।

atha trāṭakam /

Now trāṭaka:

Readings

atha cett. ] a ζ1, om. δ1
trāṭakam cett. ] troṭakaṃ α3, traṭakaṃ γ2, trāṭam η1, om. δ1
HP 2.32

निरीक्षेन्निश्चलदृशा सूक्ष्मलक्ष्यं समाहितः ।

अश्रुसंपातपर्यन्तमाचार्यैस्त्राटकं मतम् ॥

nirīkṣen niścaladṛśā sūkṣmalakṣyaṃ samāhitaḥ /

aśrusaṃpātaparyantam ācāryais trāṭakaṃ matam //

Concentrating, [the yogi] should look at a small focal point with his gaze fixed until tears fall. Teachers consider this to be [called] trāṭaka.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

nirīkṣen cett. ] nirīkṣye ζ1, nirīkṣya η2
niścala cett. ] niścalā γ1, nirmala δ1
dṛśā cett. ] dṛṣṭyā α2 η2
sūkṣma cett. ] sūkṣmaṃ ζ3 η2
lakṣyaṃ α3 δ1 δ2 ε1 η2 χ ] lakṣaṃ α2 γ1γ2 ζ3 π1π2πω, lakṣa α1 η1, lakṣmaṃ ζ1
ācāryais cett. ] āryais γ2, āryais tu δ2, ācaret η1, toṭakaṃ δ1
trāṭakaṃ cett. ] troṭakaṃ ζ1, trāṭikaṃ ζ3, yogināṃ δ1
matam α1 α2 δ1 δ2 π1 ] smṛtaṃ α3 γ1γ2 ε1 ζ1 ζ3 η1 η2 π2 πω χ
Testimonia
Haṭharatnāvalī 1.54, Yogacintāmaṇi f. 71v (\attr HP), Yuktabhavadeva 7.158 (\attr HP) nirīkṣen YCM ] nirīkṣya HRĀ, vīkṣeta YBhD

sūkṣmalakṣyaṃ HRĀ YCM ] sulakṣyaṃ ca YBhD

saṃpāta HRĀ YBhD ] prapāta YCM

ācāryais HRĀ YBhD ] āryais tat YCM

matam YCM ] smṛtam HRĀ YBhD Cf. Satkarmasaṅgraha 40cd–41ab

atha trāṭakam

sūkṣmalakṣye dṛśau sthāpya nirnimeṣaś ciraṃ bhavet/

aśrusampātaparyantaṃ karma trāṭakam īritam //

Jyotsna Commentary
त्राटकमाह निरीक्षेदिति. समाहितः एकाग्रचित्तो 'भ्यासी निश्चला अचला चासौ दृक्च दृष्टिस्तया सूक्ष्मं च तल्लक्ष्यं च सूक्ष्मलक्ष्यमश्रूणां सम्यक्पातः पतनं तत्पर्यन्तम्. अनेन निरीक्षणस्यावधिरुक्तः. निरीक्षेत्पश्येत्. आचार्यैर्मत्स्येन्द्रादिभिरिदं त्राटकं त्राटककर्म स्मृतं कथितम्.
trāṭakam āha nirīkṣed iti. samāhitaḥ ekāgracitto 'bhyāsī niścalā acalā cāsau dṛk ca dṛṣṭis tayā sūkṣmaṃ ca tal lakṣyaṃ ca sūkṣmalakṣyam aśrūṇāṃ samyak pātaḥ patanaṃ tatparyantam. anena nirīkṣaṇasyāvadhir uktaḥ. nirīkṣet paśyet. ācāryair matsyendrādibhir idaṃ trāṭakaṃ trāṭakakarma smṛtaṃ kathitam.
HP 2.33

मोटकं नेत्ररोगाणां तन्द्रादीनां कपाटकम् ।

यत्नतस्त्राटकं गोप्यं यथा हाटकपेटकम् ॥

moṭakaṃ netrarogāṇāṃ tandrādīnāṃ kapāṭakam /

yatnatas trāṭakaṃ gopyaṃ yathā hāṭakapeṭakam //

The destroyer of eye diseases and the door [shutting out] sloth and so forth, trāṭaka should be carefully kept secret, like a chest of gold.
Philological Commentary
The witnesses have many different readings for the first word of this verse. The αmanuscripts are split between modaka (α1), mocaka (α2) and movana (α3). Of these, modaka is the most likely, if it is understood as a medicinal pill. However this meaning is rare, even in medical literature, as modaka is generally used to refer to a small sweet. We have adopted moṭakaṃ, which is attested by δ2, ε1and η1, as well as the Yuktabhavadeva, and which we understand to mean “destroyer” (muṭa pramardane, Dhātupātha 1.346). Bohtlingk and Roth (s.v.) and Monier-Williams (s.v.) give medicinal pill as a possible meaning of moṭaka (cf. modaka) but it appears that this is mainly an inference drawn only from this verse, where the pill is merely a comparison. Several witnesses have sphoṭanaṃ (‘destroying’), which is also possible.

The reading kapāṭakam in the second verse quarter is found in most of the witnesses and testimonia and we have adopted it accordingly. The context indicates that it means “shutter” (in the sense of shutting out something), but we have not found any parallel usages of it in this sense.

Readings

moṭakaṃ δ2 ε1 η1 ] modakaṃ α1, movanaṃ α3, mocakaṃ α2 ζ1 ζ3, mocanaṃ γ1γ2 χ, meṭakaṃ π1, toṭakaṃ δ1, trāṭakaṃ π2, sphoṭanaṃ η2 πω
netrarogāṇāṃ cett. ] netrarogaṃ ca π1
tandrādīnāṃ α1 α2 γ2 δ1 ε1 ζ1 ζ3 η1 π2 χ ] tandrādināṃ γ1 πω, taṃtrādināṃ α3, taṃdrādīn π1, tandrāṇāṃ ca η2, nidrādīnāṃ δ2
kapāṭakam α2 γ1 γ2 δ2 η2 π1 π2 πω χ ] kavāṭakaṃ α1 α3 ε1, ca pāṭanaṃ δ1, ca pāṭavaṃ ζ1, ca pāṭakaṃ ζ3, gapāṭavam η1
yatnatas cett. ] prayatnatas η1, prayatnāt η2 πω, etac ca δ1 δ2
trāṭakaṃ cett. ] toṭakaṃ δ1, tuṭakaṃ ζ1
Testimonia
Haṭharatnāvalī 1.55, Yogacintāmaṇi f. 71v (\attr HP), Yuktabhavadeva 6.159 (\attr HP) moṭakaṃ YBhD ] sphoṭanaṃ HRĀ, moṭanaṃ YCM

kapāṭakam HRĀ YCM ] kapāṭanam YBhD

yatnatas YBhD ] prayatnāt HRĀ, etac ca YCM

hāṭakapeṭakam YCM YBhD ] ratnasupeṭakam HRĀ Cf. Satkarmasaṅgraha 41cd–42ab

atha trāṭakam

vaṅglāvikaraṇasthe 'sminn antarjyotiḥ prakāśyate/

netrarogās tathā tandrā naśyantīty āha dhūrjatiḥ//

Jyotsna Commentary
त्राटकगुणानाह मोचनमिति. नेत्रस्य रोगा नेत्ररोगास्तेषां मोचनं नाशकं तन्द्रा आदिर्येषाम् आलस्यादीनां तेषां कपाटकम्कपाटवदन्तर्धायकमभिभावकमित्यर्थः. तन्द्रा तामसश् चित्तवृत्तिविशेषः. त्राटकंम्त्राटकाख्यंम्कर्म यत्नतः प्रयत्नाद्गोप्यं गोपनीयम्. गोपने दृष्टान्तमाह यथेति. हाटकस्य सुवर्णस्य पेटकं पेटी इति लोके प्रसिद्धं. यथा येन प्रकारेण गोप्यते तद्वत्.
trāṭakaguṇān āha mocanam iti. netrasya rogā netrarogās teṣāṃ mocanaṃ nāśakaṃ tandrā ādir yeṣām ālasyādīnāṃ teṣāṃ kapāṭakam kapāṭavad antardhāyakam abhibhāvakam ity arthaḥ. tandrā tāmasaś cittavṛttiviśeṣaḥ. trāṭakaṃm trāṭakākhyaṃm karma yatnataḥ prayatnād gopyaṃ gopanīyam. gopane dṛṣṭāntam āha yatheti. hāṭakasya suvarṇasya peṭakaṃ peṭī iti loke prasiddhaṃ. yathā yena prakāreṇa gopyate tadvat.

अथ लौली ।

atha laulī /

Now laulī:

Readings

om. δ1
laulī α1 ] naulī α2 γ2 η1 π2 πω, nolī π1, naurī γ1, nauliḥ α3 ε1 ε2 χ, naukuli ζ1, naulikam δ2, naulīkarmma ζ3, neulīkarmma η2
HP 2.34

अमन्दावर्तवेगेन तुन्दं सव्यापसव्यतः ।

नतांसो भ्रमयेदेषा लौली गौडैः प्रशस्यते ॥

amandāvartavegena tundaṃ savyāpasavyataḥ /

natāṃso bhramayed eṣā laulī gauḍaiḥ praśasyate //

With the shoulders lowered, [the yogi] should rotate the stomach to the left and right with the speed of a rapid whirlpool. This is called laulī by people from Gauḍa.
Philological Commentary
We have adopted α1’s readings of laulī and laulika as the name of this practice in verses 2.34–35 and 2.22 respectively. The vast majority of manuscripts, including α2, and the most important testimonia support naulī or nauliḥ but the names laulika and laulikī do occur in some more recent works, such as the Haṭhayogasaṃhitā (p. 4), Gheraṇḍasaṃhitā (1.12), Yogasārasaṅgraha (pp. 54–55) and Yogakarṇikā (p. 56). The root lul, “roll”, provides an etymology for laulī and the change to naulī can be explained by the similarity in Bengali scripts of la and na (we thank Lubomír Ondračka for this observation).

Mahant Bālyogī Rām Bālak Dās performing laulī at Dīrgheśvar Mahādev, U.P., in 2012.

Readings

amandā cett. ] amandya γ2, āmandā α3 ζ3 πω, āmanda η1
varta cett. ] vatta α3 ζ1, cakra η1
tundaṃ γ2 ε1 ζ3 π1 πω χ ] tudaṃ α1 α2 π2, tuṃduṃ γ1, tundat η2, tuṃḍaṃ α3 ζ1, tundeḥ δ2, tulyaṃ δ1, gudaṃ η1
savyataḥ cett. ] savyayoḥ α2 δ1 δ2
natāṃso/śo α2 γ2 δ1 δ2 ε1 ζ1 η1 π1 χ ] natāso α1, natāṃśur π2, naśnātso γ1, satāṃśo πω, śataśo ζ3 η2
bhramayed α1 α3 ζ1 πω ] bhrāmayed γ2 δ2 ζ3 η1 η2 π2 χ, bhrāmayad ε1, bhāmayad γ1, bhāvayed α2, trabhaved π1, bhyasayed δ1
eṣā cett. ] doṣā α2, doṣāḥ π1, oṣā ζ3
laulī α1 ] naulī α2 γ1 γ2 δ1 δ2 ε1 ζ1 ζ3 η2 π2 πω, niḷi α3, nolī π1, naulir ε2, nauliḥ χ, lokai η1
gauḍaiḥ γ2 ε1 π1 ] gaulaiḥ α1 η2, gauraiḥ π2, goḷaiḥ α3, golī η1, gauḍīḥ γ1, gaulīḥ ζ1, maulaiḥ πω, naulī α2, yoge δ1 δ2 ζ3, siddhaiḥ χ
praśasyate cett. ] prasyate α2, pradṛśyate ζ3, pracakṣate δ1 δ2, pracakṣyate χ
Testimonia
Haṭharatnāvalī 1.34, Yogacintāmaṇi f. 71v (\attr HP), Yuktabhavadeva 6.162 (\attr HP) savyataḥ HRĀ YBhD ] savyayoḥ YBhD

bhramayed ] bhrāmayed HRĀ YCM YBhD

laulī gauḍaiḥ praśasyate ] naulir gauḍaiḥ praśasyate HRĀ YBhD, naulī yoge pracakṣate YCM Cf. Satkarmasaṅgraha 110cd–111

atha naulī

amandāvartavegena jaṭharaṃ dakṣavāmayoḥ/

cālayec chaṃbhunā proktaṃ tatra lakṣmyadhidevatā /

bāhyanaulir iyaṃ proktā jaṭharānaladīpinī//

Jyotsna Commentary
नौलिकर्माह अमन्देति. नतौ नम्रीभूतावंसौ स्कन्धौ यस्य स नतांसः पुमानमन्दो 'तिशयितो य आवर्तस्तस्येव जलभ्रमस्येव वेगो जवस्तेन तुन्दमुदरम्

पिचण्डकुक्षी जठरोदरं तुन्दं स्तनौ कुचौ

इत्यमरः. सव्यं चापसव्यं च सव्यापसव्ये दक्षिणवामभागौ तयोः सव्यापसव्यतः. सप्तम्यर्थे तसिः. भ्रामयेद्भ्रमन्तं प्रेरयेत्. सिद्धैरेषा नौलिः प्रचक्ष्यते कथ्यते.
naulikarmāha amandeti. natau namrībhūtāv aṃsau skandhau yasya sa natāṃsaḥ pumān amando 'tiśayito ya āvartas tasyeva jalabhramasyeva vego javas tena tundam udaram

picaṇḍakukṣī jaṭharodaraṃ tundaṃ stanau kucau

ity amaraḥ. savyaṃ cāpasavyaṃ ca savyāpasavye dakṣiṇavāmabhāgau tayoḥ savyāpasavyataḥ. saptamyarthe tasiḥ. bhrāmayed bhramantaṃ prerayet. siddhair eṣā nauliḥ pracakṣyate kathyate.
HP 2.35

तुन्दाग्निसंदीपनपाचनादि-

संधायिकानन्दकरी सदैव ।

अशेषदोषामयशोषणी च

हठक्रियामौलिरियं च लौली ॥*

tundāgnisaṃdīpanapācanādi-

saṃdhāyikānandakarī sadaiva /

aśeṣadoṣāmayaśoṣaṇī ca

haṭhakriyāmaulir iyaṃ ca laulī //*

Laulī brings about stimulation of the fire in the stomach, [good] digestion and so forth, always brings bliss, and makes all humoural disorders and diseases disappear. This laulī is the best of all Haṭha techniques.
Philological Commentary
Manuscripts α1and α2, ε1, ζ1and π2have tundāgni (or a very similar reading) in the first verse quarter. This reading is also supported by all of the manuscripts collated for the published edition of the Haṭharatnāvalī. The compound tundāgni is rare in Sanskrit literature but it was likely used here because the term tunda appears in the previous verse, which explains how laulī is done. The compound tundāgni is synonymous with udarāgni, jaṭharāgni, śarīrāgni etc., which are commonly used in yoga texts to refer to the body's digestive fire. The alternative reading mandāgni (`sluggish fire') is reasonably common in contexts of stimulating poor digestion, and may have been introduced early in the transmission to replace the more unusual tundāgni.

Most witnesses and the testimonia have maulir iyaṃ in the fourth verse quarter, which expresses the idea that laulī was thought to be the best of the ṣaṭkarma, and the assonance of laulī and mauli may have been intended. The alternative reading of mūlam iyaṃ in ζ1and η1would suggest that laulī is necessary for the other practices, which does not seem to be the case because, according to Haṭhapradīpikā 2.21, the ṣaṭkarmas are more like therapeutic interventions.
Metre: Upajāti

Readings

tundāgni ε1 π2 ] tuṃḍāgni ζ1, tuṃdāṣṭi α1, tuṃddaṣṭi α2, muṃdāgni γ1, maṃdāgni α3 γ2 δ1 δ2 ζ3 η1 η2 π1 πω χ
pācanādi α1 α2 γ2 ε1 ζ3 π2 πω χ ] pāvanādi γ1 η1, pāvakādi η2, pācanāni ζ1, pācanānī π1, pācanāgni δ1, pācanāgniḥ δ2
saṃdhāyikā γ1γ2 δ1 π2 χ ] saṃdhāyakā α1 α2 ζ3 η1 η2 π1 πω, saṃdāyakā ε1, saṃdāyikā ζ1, saṃdhānakā α3, sandhādhikā δ2
sadaiva cett. ] tathaiva δ1 δ2
doṣāmaya cett. ] doṣāmala η1 η2 πω
śoṣaṇī cett. ] śoṣiṇī δ1 η1, śodhaṇī γ1, śodhinī γ2
ca cett. ] va η1, yā γ1
maulir iyaṃ ca α1 α3 γ1γ2 ε1 π1 π2 χ ] maulir iyaṃ hi α2 δ1 δ2 ζ3, mūlam iyaṃ hi ζ1 η1, °sau jayatīha η2, jayaṃtīha πω
laulī α1 ] maulī α2, tauḷiḥ α3, ḷauḷiḥ ζ3, naulī γ1 δ1 η1 η2 π1π2πω, nauliḥ γ2 ε1 ε2 ζ1 χ, nālī δ2
Testimonia
Haṭharatnāvalī 1.35, Yogacintāmaṇi f. 71v (\attr HP), Yuktabhavadeva 7.163 (\attr HP), Haṭhatattvakaumudī 8.12 tundāgni HRĀ ] mandāgni YCM YBhD HTK

ādisaṃdhāyikā HTK ] ādisandīpikā HRĀ, āgnisandhāyikā YCM, adisandhāvanā YBhD

sadaiva HRĀ YBhD HTK ] tathaiva YCM

śoṣaṇī ca HRĀ ] śoṣiṇī ca YCM, śoṣaṇīyaṃ YBhD, śoṣaṇīva HTK

maulir iyaṃ ca laulī ] maulir iyaṃ ca naulī HRĀ, maulir iyaṃ hi naulī YCM, maulir iyaṃ hi nauliḥ YBhD, sau jayatīha nauliḥ HTK
Jyotsna Commentary
नौलिगुणानाह मन्दाग्नीति. मन्दश्चासावग्निश्च जठराग्निस्तस्य सन्दीपनं सम्यग्दीपनं च पाचनं च भुक्तान्नपरिपाकश्च मन्दाग्निसन्दीपनपाचने ते आदिनी यस्य तन् मन्दाग्निसन्दीपनपाचनादि तस्य सन्धायिका विधात्री. आदिशब्देन मलशुद्ध्यादि. सदैव सर्वदैवानन्दकरी सुखकरी. अशेषाः समस्ताश्च ते दोषाश्च वातादय आमयाश्च रोगास्तेषां शोषणी शोषणकर्त्री. हठस्य क्रियाणां धौत्यादीनां मौलिर्मौलिरिवोत्तमा धौतिबस्त्योर् नौलिसापेक्षत्वात्. इयमुक्ता नौलिः.
nauliguṇān āha mandāgnīti. mandaś cāsāv agniś ca jaṭharāgnis tasya sandīpanaṃ samyag dīpanaṃ ca pācanaṃ ca bhuktānnaparipākaś ca mandāgnisandīpanapācane te ādinī yasya tan mandāgnisandīpanapācanādi tasya sandhāyikā vidhātrī. ādiśabdena malaśuddhyādi. sadaiva sarvadaivānandakarī sukhakarī. aśeṣāḥ samastāś ca te doṣāś ca vātādaya āmayāś ca rogās teṣāṃ śoṣaṇī śoṣaṇakartrī. haṭhasya kriyāṇāṃ dhautyādīnāṃ maulir maulir ivottamā dhautibastyor naulisāpekṣatvāt. iyam uktā nauliḥ.

अथ कपालभातिः ।

atha kapālabhātiḥ /

Now kapālabhāti:

Readings

om. δ1
atha cett. ] om. ζ3
kapālabhātiḥ α3 χ ] kapālabhāti α1 ε1 ζ1, kapālabhātī γ1γ2 δ2 η1 π2, kapālībhātī α2, kapālabhātīḥ π1, bhāthī πω, kapālabhātikarma ζ3, kapālabhāthīkarma η2
HP 2.36

भस्त्रावल्लोहकारस्य रेचपूरौ सुसंभ्रमौ ।

कपालभातिर्विख्याता कफदोषविशोषिणी ॥

bhastrāval lohakārasya recapūrau susaṃbhramau /

kapālabhātir vikhyātā kaphadoṣaviśoṣiṇī //

Very rapid inhalation and exhalation like the bellows of a blacksmith is called kapāla\-bhāti, the skull bellows. It dries up imbalances of phlegm.
Philological Commentary
The word bhāti is derived from bhastrī (Turner 1966: 537, entry 9424).

η2and other manuscripts have kuryāt savyāpasavyataḥ (`left and right’) instead of recapūrau sasambhramau. Although one might infer that savyāpasavyataḥ is referring to performing the skull bellows breathing alternately through the left and right nostrils, it appears to be a secondary reading because there is no indication of what is moving to the left and right. Such a method of alternate nostril breathing is explained as a variation of kapālabhāti in the Haṭhayogasaṃhitā (p. 14):

iḍayā pūrayed vāyuṃ recayet piṅgalākhyayā/

piṅgalayā pūrayitvā punaś candreṇa recayet/

pūrakaṃ recakaṃ kṛtvā vegena na tu cālayet//

In the second verse quarter, we have adopted the reading of the αmanuscripts, susambhramau (`great speed'). The compound susambhrama is not attested elsewhere as an adjective, whereas the alternative reading sasambhrama (`fast') is commonly used. We have retained susambhramau because it seems grammatically possible and is also well attested by other manuscript groups.
Metre: Anuṣṭubh (c: ma-vipulā)

Readings

om. ζ1
bhastrāval γ2 ζ2 ζ3 χ ] bhastraval α1 α2, bhastrāhaval γ1, bhastrāva πω, bhastrā ca π1, bhastreva δ1 δ2 ε1 π2, bhastrīva α3, [bha]strarīva η1, lohakārasya η2
lohakārasya cett. ] lohakāraś ca α3, lohakārāṇaṃsya α2, lohakārāṇāṃ δ1 δ2, bhastrīvat η2
recapūrau cett. ] recapūro α1 α2, recapūra ε1 η1, kuryāt savyā° η2
susaṃbhramau α1α2α3 ζ2 ζ3 η1 πω ] sasaṃbhramau γ1γ2 δ1 π1 π2 χ, sasaṃbhramam δ2, °kasaṃbhramā ε1, °pasavyataḥ η2
bhātir α3 ε1 ζ2 ζ3 χ ] bhāti α1 γ1, bhātī γ2 δ1 δ2 η1 π1π2πω, bhātā α2, bhāthī η2
vikhyātā cett. ] vikhyāto α3, vikṣātaṃ α2, vijñeyā δ1, ity eṣā ζ2 ζ3
kaphadoṣa cett. ] kaphaśoṣa δ1 δ2, kaphāmaya η2 πω
viśoṣiṇī α1 ζ2 η1 ] viśoṣaṇī α2 α3 γ1γ2 ζ3 η2 πω χ, viśoṣaṇā π1, viśodhinī π2, vināśinī ε1, visarpiṇī δ1 δ2
Testimonia
Haṭharatnāvalī 1.56, Yogacintāmaṇi f. 71v (\attr HP), Yuktabhavadeva 7.163 (\attr HP) atha kapālabhātiḥ YBhD ] atha kapālabhastrikā HRĀ, atha kapālabhātī YCM

recapūrau YCM YBhD ] recapūra HRĀ

susambhramau HRĀ ] sasaṃbhramau YCM YBhD

bhātir YBhD ] bhātī YCM, bhastrī HRĀ

kaphadoṣa YCM YBhD ] sarvaroga HRĀ Cf. Satkarmasaṅgraha 50cd–51

atha bhastrā

lohakārasya bhastreva recapūrau tu vegataḥ//

punaḥ punaḥ prakurvīta sthiramūrdhnā prayatnataḥ/

sthirabhastreti ca khyāta yogināṃ siddhidāyakā//

Jyotsna Commentary
अथ कपालभातिं तद्गुणं च आह भस्त्रावदिति. लोहकारस्य भस्त्रा अग्नेर्धमनसाधनीभूतं चर्म तद्वत्सम्भ्रमेण सह वर्तमानौ ससम्भ्रमावमन्दौ यौ रेचपूरौ रेचकपूरकौ कपालभातिरिति विख्याता. कीदृशी कफदोषविशोषणी. कफस्य दोषा विंशतिभेदभिन्नाः. तदुक्तं निदाने कफरोगाश्च विंशतिरिति. तेषां विशोषणी विनाशिनी.
atha kapālabhātiṃ tadguṇaṃ ca āha bhastrāvad iti. lohakārasya bhastrā agner dhamanasādhanībhūtaṃ carma tadvat sambhrameṇa saha vartamānau sasambhramāv amandau yau recapūrau recakapūrakau kapālabhātir iti vikhyātā. kīdṛśī kaphadoṣaviśoṣaṇī. kaphasya doṣā viṃśatibhedabhinnāḥ. tad uktaṃ nidāne kapharogāś ca viṃśatir iti. teṣāṃ viśoṣaṇī vināśinī.
HP 2.37

षट्कर्मभिर्गतस्थौल्यकफमेदोमलादिकः ।

प्राणायामं ततः कुर्याद् अनायासेन सिध्यति ॥

ṣaṭkarmabhir gatasthaulyakaphamedomalādikaḥ /

prāṇāyāmaṃ tataḥ kuryād anāyāsena sidhyati //

The person whose excess weight, phlegm, fat, impurities and the like have been removed by the six techniques should then perform breath-control. It is perfected without effort.

Readings

ṣaṭkarmabhir gata α1 γ1 ε1 ζ1 η2 π2 πω ] ṣaṭkarmabhir gataṃ γ2, ṣaṭkarmābhigata π1, ṣaṭkoṇabhigataṃ α2, ṣaṭkarmanirgata δ1 ζ3 η1 χ, ṣaṭkarmanirgatā α3, ṣaṭkarmanirata δ2
sthaulya α1 γ1 δ1 δ2 ζ1 ζ3 π2 πω χ ] sthaulyaṃ α2 ε1 η1 η2 π1, sthaulyaḥ γ2, sālyā α3
kapha cett. ] kaphā γ1, kathaṃ ε1
medo cett. ] bhedo η1, doṣa α2 χ
malādikaḥ α1 δ2 ζ1 ζ3 π2 πω χ ] malādikaṃ α2 ε1 π1, malādhikaḥ α3 δ1, balādhikaḥ η2, malādhike η1, malojhitaḥ γ1, malojitaḥ γ2
sidhyati cett. ] śudhyati α1 δ1 πω, śusidhyateḥ α2
Testimonia
Haṭharatnāvalī 1.60, Yogacintāmaṇi f. 8v (\attr Ātmārāma), Yuktabhavadeva 7.165 (\attr HP) ṣaṭkarmabhir YBhD ] karmāṣṭabhir HRĀ, ṣaṭkarmanir YCM

sthaulya YCM ] sthaulyaṃ HRĀ YBhD

malādikaḥ ] malādikam HRĀ, gadādikaḥ YCM, malātigaḥ YBhD
Jyotsna Commentary
षट्कर्मणां प्राणायामोपकारकत्वमाह षट्कर्मेति. षट्कर्मभिर्धौतिप्रभृतिभिःर्निर्गताः. स्थौल्यं स्थूलस्य भावः स्थूलत्वम्. कफदोषा विंशतिसङ्ख्याकाः मलादयश्च यस्य स तथा. शेषाद्विभाषा इति कप्रत्ययः. आदिशब्देन पित्तादयः. प्राणायामंम् कुर्यात्. ततस्तस्मात्षट्कर्मपूर्वकात्प्राणायामादनायासेनाश्रमेण सिद्ध्यति योग इति शेषः. षट्कर्माकरणे तु प्राणायामे श्रमाधिक्यं स्यादिति भावः.
ṣaṭkarmaṇāṃ prāṇāyāmopakārakatvam āha ṣaṭkarmeti. ṣaṭkarmabhir dhautiprabhṛtibhiḥr nirgatāḥ. sthaulyaṃ sthūlasya bhāvaḥ sthūlatvam. kaphadoṣā viṃśatisaṅkhyākāḥ malādayaś ca yasya sa tathā. śeṣād vibhāṣā iti kapratyayaḥ. ādiśabdena pittādayaḥ. prāṇāyāmaṃm kuryāt. tatas tasmāt ṣaṭkarmapūrvakāt prāṇāyāmād anāyāsenāśrameṇa siddhyati yoga iti śeṣaḥ. ṣaṭkarmākaraṇe tu prāṇāyāme śramādhikyaṃ syād iti bhāvaḥ.
HP 2.38

प्राणायामैरेव सर्वे प्रशुष्यन्ति मला इति ।

आचार्याणां तु केषांचिदन्यत्कर्म न संमतम् ॥

prāṇāyāmair eva sarve praśuṣyanti malā iti /

ācāryāṇāṃ tu keṣāṃcid anyat karma na saṃmatam //

Some teachers say that all impurities are dried up by means of breath-controls alone and do not recommend any other practice.
Philological Commentary
The plural of prāṇāyāma, which we have translated here as ‘breath-controls’, probably refers to practising multiple repetitions of breath retentions with alternate nostril breathing.

Metre: Anuṣṭubh (a: ra-vipulā)

Readings

prāṇāyāmair eva cett. ] prāṇāyāmena vai ζ1 ζ3 η1, prāṇāyāmaiḥ sukhāt η2
sarve cett. ] sarveḥ α2, sarvaiḥ α3 δ2
praśuṣyanti cett. ] praśukhyanti δ1, praśuddhyati η2
malā iti α1 α2 γ1γ2 δ2 ε1 π1 π2 χ ] malā api δ1 ζ1 ζ3, malāṃnapi η1, malāśayā πω, malāśayaḥ η2, matoda iti α3
tu cett. ] tya ε1, ca ζ3
anyat karma cett. incl. α3 ] anyakarma α1 α2 γ1 δ2
Testimonia
Yogacintāmaṇi ff. 8v–9r (\attr Ātmārāma), Yuktabhavadeva 7.166 (\attr HP) sarve YBhD ] sarvaiḥ YCM

iti YBhD ] yataḥ iti YCM

karma YBhD ] krama YCM
Jyotsna Commentary
मतभेदेन षट्कर्मणामनुपयोगमाह प्राणायामैरिति. प्राणायामैरेव. एवशब्दः षट्कर्मव्यवच्छेदार्थः. सर्वे मलाः प्रशुष्यन्ति. मला इत्युपलक्षणं स्थौल्यकफपित्तादीनाम्. इति हेतोः केषाञ्चिदाचार्याणां याज्ञवल्क्यादीनामन्यत्कर्म षट्कर्म न सम्ंमतम्नाभिमतम्. आचार्यलक्षणमुक्तं वायुपुराणे

आचिनोति च शास्त्रार्थमाचारे स्थापयेदपि

स्वयमाचरते यस्मादाचार्यस्तेन चोच्यते इति

matabhedena ṣaṭkarmaṇām anupayogam āha prāṇāyāmair iti. prāṇāyāmair eva. evaśabdaḥ ṣaṭkarmavyavacchedārthaḥ. sarve malāḥ praśuṣyanti. malā ity upalakṣaṇaṃ sthaulyakaphapittādīnām. iti hetoḥ keṣāñcid ācāryāṇāṃ yājñavalkyādīnām anyat karma ṣaṭkarma na samṃmatam nābhimatam. ācāryalakṣaṇam uktaṃ vāyupurāṇe

ācinoti ca śāstrārtham ācāre sthāpayed api

svayam ācarate yasmād ācāryas tena cocyate iti

HP 2.39

ब्रह्मादयो'पि त्रिदशाः पवनाभ्यासतत्पराः ।

अभूवन्नन्तकभयात् तस्मात्पवनमभ्यसेत् ॥

brahmādayo'pi tridaśāḥ pavanābhyāsatatparāḥ /

abhūvann antakabhayāt tasmāt pavanam abhyaset //

Even Brahmā and the other gods became devoted to breath practice through fear of death, so one should perform breath practice.
Philological Commentary
Brahmā is said to have become devoted to prāṇāyāma because of his fear of death in the Vivekamārtaṇḍa (74), a text known to Svātmārāma.
Metre: Anuṣṭubh (a: bha-vipulā; c: na-vipulā)

Readings

brahmādayo'pi tridaśāḥ cett. ] ṣaṭkarmayogam āpnoti η2
pavanābhyāsatatparāḥ cett. ] pavanābhyāsatatparaḥ η2, prāṇāyāmaparāyaṇāḥ ε1
abhūvann antakabhayāt α1α2α3 γ2 ζ1 π1π2πω χ ] abhavan taṃtakabhayāt γ1, abhavanty abhayāt ε1, samanaskāntakabhayāt η1, sumanaskāntako bhavyaḥ η2, tena siddhiṃ gatās te ca (te na ) δ1 δ2 ζ3
pavanam cett. ] praṇavam η1
Testimonia
Haṭharatnāvalī 3.82, Haṭhatattvakaumudī 8.19 abhūvann antakabhayāt ] abhūvan mṛtyurahitā HRĀ, tena siddhiṃ gatā yoge HTK
Jyotsna Commentary
प्राणायामो 'वश्यमभ्यसनीयः सर्वोत्तमैरभ्यस्तत्वान्महाफलत्वाच्चेति सूचयन्नाह चतुर्भिः ब्रह्मादय इति. ब्रह्मा आदिर्येषां ते ब्रह्मादयस्ते 'पि किमुतान्ये इत्यर्थः. त्रिदशाः देवाः. अन्तयतीत्यन्तकः कालस्तस्माद्भयमन्तकभयं तस्मात्पवनस्य प्राणवायोः यो 'अभ्यासः रेचकपूरककुम्भकभेदभिन्नप्राणायामानुष्ठानरूपस्तस्मिन्तत्पराः अवहिता अभूवन्नासन्. तस्मात्पवनमभ्यसेत्प्राणमभ्यसेत्.
prāṇāyāmo 'vaśyam abhyasanīyaḥ sarvottamair abhyastatvān mahāphalatvāc ceti sūcayann āha caturbhiḥ brahmādaya iti. brahmā ādir yeṣāṃ te brahmādayas te 'pi kim utānye ity arthaḥ. tridaśāḥ devāḥ. antayatīty antakaḥ kālas tasmād bhayam antakabhayaṃ tasmāt pavanasya prāṇavāyoḥ yo 'abhyāsaḥ recakapūrakakumbhakabhedabhinnaprāṇāyāmānuṣṭhānarūpas tasmin tatparāḥ avahitā abhūvann āsan. tasmāt pavanam abhyaset prāṇam abhyaset.
HP 2.40

यावद्बद्धो मरुद्देहे यावच्चित्तं निराश्रयम् ।

यावद्वीक्षा भ्रुवोर्मध्ये तावत्कालभयं कुतः ॥

yāvad baddho marud dehe yāvac cittaṃ nirāśrayam /

yāvad vīkṣā bhruvor madhye tāvat kālabhayaṃ kutaḥ //

So long as the breath is bound in the body, so long as the mind is without support, so long as the gaze is on the middle of the brow, where is the fear of death?
Philological Commentary
We have adopted the reading vīkṣā in the third verse quarter, which is an emendation of α1and α2's vīkṣed. The verb vīkṣed is likely an error as the other yāvat clauses have been written as nominal phrases. The reading vīkṣā occurs in the same verse of the six-chapter version of the Viveka\-mārtaṇḍa, which sometimes preserves old readings of that text.

Readings

yāvac cittaṃ cett. ] tāvac cittaṃ δ1 δ2 ζ3 η1
nirāśrayam cett. ] nirāmayam δ1 δ2, nirākulaṃ χ
yāvad/yāvat cett. ] jāvat η2, yāt ζ1, yā δ1
vīkṣā (em.) ] vīkṣaṃ α3, vīkṣed α1 α2 ε1, dīkṣe γ2, īkṣ(y)et π1 π2, icched γ1, paśyed ζ1 ζ3 η1 η2 πω, dṛṣṭir δ1 δ2 χ
madhye cett. incl. α3 ] madhyaṃ α1 γ2 η2 π1
kāla cett. ] kālaṃ η1
post kutaḥ add. ] bahvāmayo pi nāpnoti pavanābhyāsatatparaḥ/ samanaskoṃtakabhayaṃ tasmāt pavanam abhyaset// (cf. ). ζ3
Sources
Vivekamārtaṇḍa 73 vīkṣā VM ] dṛṣṭir VMv.l.
Testimonia
Yogacintāmaṇi f. 92r (\attr Skandapurāṇa), Yuktabhavadeva 7.8 (\attr Gorakṣanātha) cittaṃ YBhD ] vṛttau YCM

vīkṣā ] dṛṣṭir YCM YBhD
Jyotsna Commentary
यावदिति. यावद्यावत्कालपर्यन्तं मरुत्प्राणानिलो देहे शरीरे बद्धः श्वासोच्छ्वासक्रियाशून्यः. यावच्चित्तमन्तःकरणं निराकुलमविक्षिप्तं समाहितम्. यावद्भ्रुवोर्मध्ये दृष्टिर् अन्तःकरणवृत्तिः दृशिरत्र ज्ञानसामान्यार्थः. तावत्तावत्कालपर्यन्तं कलयतीति कालो 'न्तकस् तस्माद्भयं कुतः. न कुतो 'पीत्यर्थः. तथा च वक्ष्यति

खाद्यते न च कालेन बाध्यते न च कर्मणा

साध्यते न स केनापि योगी युक्तः समाधिना

इति स्वाधीनमृत्युर्भवतीत्यर्थः.
yāvad iti. yāvad yāvatkālaparyantaṃ marut prāṇānilo dehe śarīre baddhaḥ śvāsocchvāsakriyāśūnyaḥ. yāvac cittam antaḥkaraṇaṃ nirākulam avikṣiptaṃ samāhitam. yāvad bhruvor madhye dṛṣṭir antaḥkaraṇavṛttiḥ dṛśir atra jñānasāmānyārthaḥ. tāvat tāvatkālaparyantaṃ kalayatīti kālo 'ntakas tasmād bhayaṃ kutaḥ. na kuto 'pīty arthaḥ. tathā ca vakṣyati

khādyate na ca kālena bādhyate na ca karmaṇā

sādhyate na sa kenāpi yogī yuktaḥ samādhinā

iti svādhīnamṛtyur bhavatīty arthaḥ.
HP 2.41

विधिवत्प्राणसंयामैर्नाडीचक्रे विशोधिते ।

सुषुम्णावदनं भित्त्वा सुखाद्विशति मारुतः ॥

vidhivat prāṇasaṃyāmair nāḍīcakre viśodhite /

suṣumṇāvadanaṃ bhittvā sukhād viśati mārutaḥ //

When the network of channels has been purified by breath-controls as prescribed, the breath pierces the mouth of Suṣumṇā and enters it with ease.
Philological Commentary
The compound prāṇasaṃyāmaiḥ (‘breath-controls’) should be understood here as a synonym for prāṇāyāmaiḥ as found in 2.38 (on which see the note on this verse).

Readings

saṃyāmair cett. ] saṃyamye η2, saṃyame πω
nāḍī cett. ] nāḍi α1 α3 πω, nārī π2
cakre cett. ] cakro γ2, cakraṃ ζ1, krīva γ1
viśodhite cett. ] viśodhayet α3
bhittvā cett. ] om. ε1
sukhād cett. ] mukhād δ1 δ2 η1
Testimonia
Haṭharatnāvalī 2.2, Yogacintāmaṇi f. 18r (\attr HP) vidhivat HRĀ ] vividhaiḥ YCM
Jyotsna Commentary
विधिवदिति. विधिवत्प्राणसंयामैरासनजालन्धरबन्धादिविधियुक्तप्राणायामैर्नाडीचक्रे नाडीनां चक्रं समूहस्तस्मिन्विशोधिते विशेषेण शोधिते निर्मले सति मारुतो वायुः सुषुम्णा इडापिङ्गलयोर्मध्यस्था नाडी तस्या वदनं मुखं भित्त्वा सुखादनायासाद्विशति सुषुम्ण्नान्तरिति शेषः.
vidhivad iti. vidhivat prāṇasaṃyāmair āsanajālandharabandhādividhiyuktaprāṇāyāmair nāḍīcakre nāḍīnāṃ cakraṃ samūhas tasmin viśodhite viśeṣeṇa śodhite nirmale sati māruto vāyuḥ suṣumṇā iḍāpiṅgalayor madhyasthā nāḍī tasyā vadanaṃ mukhaṃ bhittvā sukhād anāyāsād viśati suṣumṇnāntar iti śeṣaḥ.
HP 2.42

मारुते मध्यसंचारे मनःस्थैर्यं प्रजायते ।

यो मनःसुस्थिरीभावः सैवावस्था मनोन्मनी ॥

mārute madhyasaṃcāre manaḥsthairyaṃ prajāyate /

yo manaḥsusthirībhāvaḥ saivāvasthā manonmanī //

When the breath moves in the middle, stillness of the mind arises. The mind’s becoming very still is the ‘mind beyond mind’ (manonmanī) state.

Readings

mārute cett. ] māruto α3 δ1 π2, maruto δ2
saṃcāre cett. ] saṃcārān α3
manaḥsusthirībhāvaḥ cett. ] manaḥsusthirābhāvaḥ α2 γ1, nasaḥsthirībhāva π2
saivāvasthā manonmanī cett. ] saiṣāvasthā manonmanī δ1 δ2 π2, saivāvasthonmanī matā π1
Testimonia
Haṭharatnāvalī 2.3, Yogacintāmaṇi f. 18a (\attr HP) madhyasaṃcāre YCM ] madhyame jāte HRĀ

yo manaḥ YCM ] manasaḥ HRĀ
Jyotsna Commentary
मारुत इति. मारुते प्राणवायौ मध्ये सुषुम्ण्नामध्ये सञ्चारः सम्यक्चरणं गमनं मूर्धपर्यन्तं यस्य स मध्यसञ्चारस्तस्मिन्सति मनसः स्थैर्यं ध्येयाकारवृत्तिप्रवाहो जायते प्रादुर्भवति. यो मनसः सुस्थिरीभावः सुष्ठु स्थिरीभवनं सैव मनोन्मन्यवस्था. मनोन्मनीशब्द उन्मनीपर्यायः. तथाग्रे वक्ष्यति राजयोगः समाधिश्च इत्यादिना.
māruta iti. mārute prāṇavāyau madhye suṣumṇnāmadhye sañcāraḥ samyak caraṇaṃ gamanaṃ mūrdhaparyantaṃ yasya sa madhyasañcāras tasmin sati manasaḥ sthairyaṃ dhyeyākāravṛttipravāho jāyate prādurbhavati. yo manasaḥ susthirībhāvaḥ suṣṭhu sthirībhavanaṃ saiva manonmanyavasthā. manonmanīśabda unmanīparyāyaḥ. tathāgre vakṣyati rājayogaḥ samādhiś ca ity ādinā.
HP 2.43

तत्सिद्धये विधानज्ञश्चित्रान्कुर्वीत कुम्भकान् ।

विचित्रकुम्भकाभ्यासाद्विचित्रां सिद्धिमाप्नुयात् ॥

tatsiddhaye vidhānajñaś citrān kurvīta kumbhakān /

vicitrakumbhakābhyāsād vicitrāṃ siddhim āpnuyāt //

In order to achieve that, he who knows [their] methods should perform various retentions. As a result of the practice of the various retentions, he obtains various results.
Philological Commentary
The majority of witnesses, including α2, have a plural subject (vidhānajñāḥ) and verb (kurvanti) in the first line. We have adopted the singular, which is attested by α1, α3and manuscripts of the Haṭharatnāvalī, because it corresponds with the singular subject of the second line.

Readings

tatsiddhaye cett. ] tatsiddhayo ζ1, tatsādhana π2
vidhānajñaś α1 α3 δ1 π1 ] vidhānajñāś γ1γ2 ζ1 ζ3 χ, vidhānajñā α2 ε1 η1 πω, vidhānajño δ2 η2, vidhijñās tu π2
citrān cett. ] viśan δ2
kurvīta α3 δ1 δ2 π1 ] avita α1, kurvanti α2 γ2 ε1 ζ1 ζ3 η1 η2 π2 πω χ, kurvati γ1
vicitrakumbhakābhyāsād cett. ] citrakuṃbhakābhyād ε1, kumbhakābhyāsāvvicitrāṃ γ1, om. δ1 δ2
vicitrāṃ siddhim āpnuyāt cett. ] vicitrāṃ gatim āpnuyāt α2, vicitrāṇim āpnuyāt η1, yogasiddhim avāpnuyāt γ1, om. δ1 δ2
Testimonia
Haṭharatnāvalī 2.4, Yuktabhavadeva 7.92 (\attr Yājñavalkyagītā) jñaś citrān ] jñaḥ sadā HRĀ, jñāś citrān YBhD

kurvīta HRĀ ] kurvanti YBhD
Jyotsna Commentary
विचित्रेषु कुम्भकेषु प्रवृत्तिं जनयितुं तेषां मुख्यफलमवान्तरफलं चाह तत्सिद्धय इति. विधानं कुम्भकानुष्ठानप्रकारस्तज्जानन्तीति विधानज्ञास्तत्सिद्धये उन्मन्यवस्थासिद्धये चित्रान्सूर्यभेदनादिभेदेन नानाविधान्कुम्भकान्कुर्वन्ति. विचित्राश्च ते कुम्भकाश्च विचित्रकुम्भकास्तेषामभ्यासादनुष्ठानाद्विचित्रामणिमादिभेदेन नानाविधां विलक्षणां वा जन्मौषधिमन्त्रतपोजाताभ्यां सिद्धिम्. तदुक्तं भागवते

जन्मौषधितपोमन्त्रैर्यावत्य इह सिद्धयः

योगेनाप्नोति ताः सर्वा नान्यैर्योगगतिं व्रजेत्

इति. आप्नुयात्प्रत्याहारादिपरम्परयेति भावः.
vicitreṣu kumbhakeṣu pravṛttiṃ janayituṃ teṣāṃ mukhyaphalam avāntaraphalaṃ cāha tatsiddhaya iti. vidhānaṃ kumbhakānuṣṭhānaprakāras taj jānantīti vidhānajñās tatsiddhaye unmanyavasthāsiddhaye citrān sūryabhedanādibhedena nānāvidhān kumbhakān kurvanti. vicitrāś ca te kumbhakāś ca vicitrakumbhakās teṣām abhyāsād anuṣṭhānād vicitrām aṇimādibhedena nānāvidhāṃ vilakṣaṇāṃ vā janmauṣadhimantratapojātābhyāṃ siddhim. tad uktaṃ bhāgavate

janmauṣadhitapomantrair yāvatya iha siddhayaḥ

yogenāpnoti tāḥ sarvā nānyair yogagatiṃ vrajet

iti. āpnuyāt pratyāhārādiparamparayeti bhāvaḥ.
HP 2.44

सूर्यभेदनमुज्जायी तथा सीत्का च शीतली ।

भस्त्रिका भ्रमरी मूर्छा केवलश्चाष्ट कुम्भकाः ॥

sūryabhedanam ujjāyī tathā sītkā ca śītalī /

bhastrikā bhramarī mūrchā kevalaś cāṣṭa kumbhakāḥ //

Sūryabhedana, ujjāyī, sītkā, śītalī, bhastrikā, bhramarī, mūrchā and kevala: these are the eight kumbhakas.
Philological Commentary
On the occurrence of plāvanī in this list in many manuscript groups, including the Jyotsnā, see the note on verse 2.71.

Readings

ante sūryabhedanam add. ] atha kumbhakabhedāḥ χ
tathā sītkā ca śītalī α1 α3 ] tathā sīt-/śītkāraśītalī γ1γ2 δ1 δ2 ε1 ζ3 η1 η2 π2 πω, tathā śītkāraśītalā ζ1 π1, tathā satkāraśītalā α2, sītkārī śītalī tathā χ
bhastrikā cett. ] bhastrī ca δ1
bhramarī α1α2α3 γ2 δ1 ζ1 η2 π1 π2 ] bhrāmarī γ1 δ2 ε1 ζ3 η1 πω χ
kevalaś α1 ε1 η2 πω ] kāṃbalāś α2, ke<<va>>lā° α3, kevalī η1, plāvanī γ2 ζ1 ζ3 π1, plāvinī χ, prāvatī γ1, pratvanī π2, sahitāś δ1 δ2
cāṣṭa α1 δ1 δ2 ε1 η1 η2 πω ] °ty aṣṭa γ1γ2 ζ1 ζ3 π1 π2 χ, catha α2, °ny aṣṭa α3
kumbhakāḥ cett. ] kumbhakaḥ γ1 ε1, kumbhikā π1, kumbhakā πω, kumbhakān η1
Testimonia
Haṭharatnāvalī 2.6, Yogalakṣaṇāvalī f. 32r (\attr HP), Yogacintāmaṇi f. 101r (\attr Haṭhayoga), Yuktabhavadeva 7.93 (\attr HP) ujjāyī YCM YBhD ] ujjayī HRĀ YLĀ

tathā sītkā ca śītalī YLĀ ] tathā sītkāraśītalī HRĀ YCM, sītkārī śītalī tathā YBhD

bhramarī YCM ] bhrāmarī HRĀ YLĀ YBhD

kevalaś HRĀ ] kevalāś YLĀ YBhD, sahitaṃ YCM
Jyotsna Commentary
अथाष्टकुम्भकान्नामभिर्निर्दिशति सूर्यभेदनमिति स्पष्टम्.
athāṣṭakumbhakān nāmabhir nirdiśati sūryabhedanam iti spaṣṭam.
HP 2.45

पूरकान्ते तु कर्तव्यो बन्धो जालन्धराभिधः ।

कुम्भकान्ते रेचकादौ कर्तव्यस्तूड्डियाणकः ॥

pūrakānte tu kartavyo bandho jālandharābhidhaḥ /

kumbhakānte recakādau kartavyas tūḍḍiyāṇakaḥ //

At the end of the inhalation, the lock called jālandhara is to be performed, while at the end of the retention and beginning of the exhalation, uḍḍiyāṇa is to be performed.
Philological Commentary
The term uḍḍīyāṇa is spelt various ways among manuscripts of the Haṭhapradīpikā and other texts. Generally speaking, the αgroup have uḍḍīyāṇa, πuḍḍiyāṇa, γand δuḍḍiyāna and the Jyotsnā uḍḍīyāna. Other spellings, such as uḍyāṇa and uḍiyāṇa, also occur. We have adopted the spelling of αexcept in cases where the metre of a verse requires otherwise, as in 2.45d (uḍḍiyāṇakaḥ). As noted by Sanderson (2007: 265), diverse spellings of the place by the same name occur, including Uḍḍiyāna, Oḍḍiyāna, U/Oḍiyāna, U/Oḍyāna, or U/Oḍḍayana.
Metre: Anuṣṭubh (c: ra-vipulā)

Readings

tu cett. ] ca α2
jālandharā cett. ] jālāṃdharā α1 π1, jālāntarā ε1
bhidhaḥ cett. ] vidhaḥ δ1, vadhiḥ α2
recakādau cett. ] cakādau ca η1
kartavyas cett. ] kartavyaṃs η2
tū° cett. ] tu α1 ε1 π2 πω, ta γ1
°ḍḍiyāṇakaḥ α3 ε1 ζ1 η1 π1 πω ] ḍiyāṇakaḥ α1 α2, ḍḍiyānakaḥ γ2 δ1 δ2 η2 χ, ḍiyānakaḥ ζ3 π2, hiyānakaḥ γ1
Sources
Gorakṣaśataka 62ab, 58ab kartavyas tūḍḍiyāṇakaḥ ] kartavyoḍḍiyaṇābhidhaḥ GŚ
Testimonia
Haṭharatnāvalī 2.7, Yogacintāmaṇi f. 80r (\attr Yogabīja), Yuktabhavadeva 7.94 (\attr HP) tu HRĀ YCM ] ca YBhD
Jyotsna Commentary
अथ हठसिद्धावनन्यथासिद्धां पारमरहस्यां सर्वकुम्भकसाधारणयुक्तिमाह त्रिभिः पूरकान्त इति. जालन्धर इत्यभिधा नाम यस्य स जालन्धराभिधो बन्धो बध्नाति प्राणवायुमिति बन्धः. कण्ठाकुञ्चनपूर्वकं चिबुकस्य हृदि स्थापनं जालन्धरबन्धः पूरकान्ते पूरकस्यान्ते पूरकानन्तरं झटिति कर्तव्यः. तुशब्दात्कुम्भकादौ. उड्डियानकस्तु कुम्भकान्ते कुम्भकस्यान्ते किञ्चित्कुम्भकशेषे रेचकस्यादौ रेचकादौ रेचकात्पूर्वं कर्तव्यः. प्रयत्नविशेषेण नाभिप्रदेशस्य पृष्ठत आकर्षणमुड्डियानबन्धः.
atha haṭhasiddhāv ananyathāsiddhāṃ pāramarahasyāṃ sarvakumbhakasādhāraṇayuktim āha tribhiḥ pūrakānta iti. jālandhara ity abhidhā nāma yasya sa jālandharābhidho bandho badhnāti prāṇavāyum iti bandhaḥ. kaṇṭhākuñcanapūrvakaṃ cibukasya hṛdi sthāpanaṃ jālandharabandhaḥ pūrakānte pūrakasyānte pūrakānantaraṃ jhaṭiti kartavyaḥ. tuśabdāt kumbhakādau. uḍḍiyānakas tu kumbhakānte kumbhakasyānte kiñcit kumbhakaśeṣe recakasyādau recakādau recakāt pūrvaṃ kartavyaḥ. prayatnaviśeṣeṇa nābhipradeśasya pṛṣṭhata ākarṣaṇam uḍḍiyānabandhaḥ.
HP 2.46

अधस्तात्कुञ्चनेनाशु कण्ठसंकोचने कृते ।

मध्ये पश्चिमताणेन स्यात्प्राणो ब्रह्मनाडिगः ॥

adhastāt kuñcanenāśu kaṇṭhasaṃkocane kṛte /

madhye paścimatāṇena syāt prāṇo brahmanāḍigaḥ //

By quickly contracting the lower region when the throat has been constricted and stretching back the middle [of the body] the breath goes into the channel of Brahman.
Philological Commentary
As is clear in the source text, the Gorakṣaśataka, the three techniques alluded to here are mūlabandha, jālandharabandha and uḍḍiyānabandha respectively (on which see chapter three).

The stem form brahma is found in various compounds in the text. We understand it to refer to Brahman, the absolute, in all instances other than brahmagranthi, where we take it to mean the deity Brahmā. See Mallinson 2007: 205 n. 240.

Readings

om. δ1 δ2
adhastāt α3 ε1 η1 η2 π2 χ ] adhastā α1 π1 πω, adhasta γ1, adhasthāt γ2 ζ1, adhastvāt ζ3, adhamān α2
kuñcanenāśu cett. ] kuṃcanenāsuṃ π2, kuṃbhakenāśu ζ1, kuṃbhakenāśaṃ α3
madhye cett. ] madhya γ1 η2 πω
tāṇena α1α2α3 ε1 η1 πω ] tānena γ1γ2 ζ3 η2 π1 π2 χ, tāṇa ζ1
syāt cett. ] sthāt ζ1
brahma cett. ] madhya η2 πω
nāḍigaḥ cett. ] nāḍigataḥ ζ1, nāḍikām π2, nābhirāt γ1
Sources
Gorakṣaśataka 62cd–63ab kuñcanenāśu ] kuñcanenaiva GŚ
Testimonia
Haṭharatnāvalī 2.8, Yogabīja 110 (southern recension), Yogacintāmaṇi f. 80r (\attr Yogabīja), Yuktabhavadeva 7.95 (\attr HP) adhastāt HRĀ YB YBhD ] adhas tv YCM

kocane kṛte HRĀ YB YBhD ] kocanena ca YCM
Jyotsna Commentary
अधस्तादिति. कण्ठस्य सङ्कोचनं कण्ठसङ्कोचनं तस्मिन्कृते सति जालन्धरबन्धे कृते सतीत्य् अर्थः. आश्वव्यवहितोत्तरमेवाधस्तादधःप्रदेशादाकुञ्चनेन आधाराकुञ्चनेन मूलबन्धेनेत्य् अर्थः. मध्ये नाभिप्रदेशे पश्चिमतः पृष्ठतस्तानं ताननमाकर्षणं तेनोड्डियानबन्धेनेत्य् अर्थः. उक्तरीत्या कृतेन बन्धत्रयेण प्राणो वायुर्ब्रह्मनाडिं सुषुम्न्णां गच्छतीति ब्रह्मनाडिगः सुषुम्ण्नानाडिगामी स्यादित्यर्थः. अत्रेदं रहस्यं यदि श्रीगुरुमुखाज्जिह्वाबन्धः सम्यक्परिज्ञातस्तरहि जिह्वाबन्धपूर्वकेन जालन्धरबन्धेनैव प्राणायामः सिद्ध्यति. वायुप्रकोपो नैव भवति. वपुःकृशत्वं वदने प्रसन्नता इत्यादीनि सर्वाणि लक्षणानि जायन्त इति मूलबन्धोड्डियानबन्धौ नोपयुक्तौ. तयोर्जिह्वाबन्धपूर्वकेण जालन्धरबन्धेनान्यथासिद्धत्वात्. जिह्वाबन्धो न विदितश् चेदधस्तात्कुञ्चनेन इति श्लोकोक्तरीत्या प्राणायामाः कर्तव्याः. त्रयो 'पि बन्धा गुरुमुखाज् ज्ञातव्याः. मूलबन्धस्त्वसम्यग्ज्ञातो नानारोगोत्पादकः. तथा हि यदि मूलबन्धे कृते धातुक्षयो विष्टम्भो 'ग्निमान्द्यं नादमन्द्यं गुटिकासमूहाकारमजस्येव पुरीषं स्यात्तदा मूलबन्धः सम्यग् न ज्ञात इति बोध्यम्. यदि तु धातुपुष्टिः सम्यग्मलशुद्धिरग्निदीप्तिः सम्यग्नादाभिव्यक्तिश्च स्यात्तदा ज्ञेयं तदा मूलबन्धः सम्यग्ज्ञात इति.
adhastād iti. kaṇṭhasya saṅkocanaṃ kaṇṭhasaṅkocanaṃ tasmin kṛte sati jālandharabandhe kṛte satīty arthaḥ. āśv avyavahitottaram evādhastād adhaḥpradeśād ākuñcanena ādhārākuñcanena mūlabandhenety arthaḥ. madhye nābhipradeśe paścimataḥ pṛṣṭhatas tānaṃ tānanam ākarṣaṇaṃ tenoḍḍiyānabandhenety arthaḥ. uktarītyā kṛtena bandhatrayeṇa prāṇo vāyur brahmanāḍiṃ suṣumnṇāṃ gacchatīti brahmanāḍigaḥ suṣumṇnānāḍigāmī syād ity arthaḥ. atredaṃ rahasyaṃ yadi śrīgurumukhāj jihvābandhaḥ samyak parijñātas tarhi jihvābandhapūrvakena jālandharabandhenaiva prāṇāyāmaḥ siddhyati. vāyuprakopo naiva bhavati. vapuḥkṛśatvaṃ vadane prasannatā ityādīni sarvāṇi lakṣaṇāni jāyanta iti mūlabandhoḍḍiyānabandhau nopayuktau. tayor jihvābandhapūrvakeṇa jālandharabandhenānyathāsiddhatvāt. jihvābandho na viditaś ced adhastāt kuñcanena iti ślokoktarītyā prāṇāyāmāḥ kartavyāḥ. trayo 'pi bandhā gurumukhāj jñātavyāḥ. mūlabandhas tvasamyagjñāto nānārogotpādakaḥ. tathā hi yadi mūlabandhe kṛte dhātukṣayo viṣṭambho 'gnimāndyaṃ nādamandyaṃ guṭikāsamūhākāram ajasyeva purīṣaṃ syāt tadā mūlabandhaḥ samyag na jñāta iti bodhyam. yadi tu dhātupuṣṭiḥ samyag malaśuddhir agnidīptiḥ samyag nādābhivyaktiś ca syāt tadā jñeyaṃ tadā mūlabandhaḥ samyag jñāta iti.
HP 2.47

अपानमूर्ध्वमुत्थाप्य प्राणं कण्ठादधो नयेत् ।

योगी जराविमुक्तः सन् षोडशो वयसा भवेत् ॥

apānam ūrdhvam utthāpya prāṇaṃ kaṇṭhād adho nayet /

yogī jarāvimuktaḥ san ṣoḍaśo vayasā bhavet //

The yogi should raise up apānavāyu and lead prāṇa down from the throat. Freed from ageing, he becomes sixteen years old.

Readings

utthāpya cett. ] uddāpya α3, āsthāpya η1
kaṇṭhād adho cett. ] kaṃṭham adho α2, kaṃṭhe tathoṃ α3
nayet cett. incl. α3 ] nayan α1 ζ1, yenayat γ1, jayet ζ3
yogī cett. ] yogo δ1 δ2, yogaṃ γ1
vimuktaḥ san α1 α3 γ2 δ1 δ2 ε1 π1π2πω χ ] viyuktaḥ san γ1, vimuktaḥ sa ζ1, vimukta saḥ ζ3, vimuktasyā α2, vimuktaś ca η2, bhimuktaś ca η1
ṣoḍaśo vayasā cett. ] ṣoḍaśo vayasī π1, ṣoḍaśe vayasā δ2, ṣoḍaśābdavayo η2, ṣoḍaśābdavayā χ
Testimonia
Haṭharatnāvalī 2.9, Yogacintāmaṇi f. 80r (\attr Yogabīja), Yuktabhavadeva 7.96 (\attr HP) jarāvimuktaḥ san YCM ] jarāvimuktaḥ syāt HRĀ, jarāvinirmuktaḥ YBhD
Jyotsna Commentary
आपानमिति. आपानमापानवायुमूर्ध्वमुत्थाप्य आधाराकुञ्चनेन प्राणं प्राणवायुं कण्ठादधः अधोभागे नयेत्योगी प्रापयेद्. यः स योगी योगो 'स्यास्ति अभ्यस्यत्वेनेति योगी योगाभ्यासी जरया वार्धक्येन विमुक्तो विशेषेण मुक्तः सन्षोडशानामब्दानां समाहारः षोडशाब्दम्षोडशाब्दं वयो यस्य स तादृशो भवेत्. यद्यपि पूरकान्ते तु कर्तव्यः इत्यादिना त्रयाणां श्लोकानामेक एवार्थः पर्यवस्यति तथापि पूरकान्ते तु कर्तव्यः इत्यनेन बन्धानां काल उक्तः. अधस्तात्कुञ्चनेनेत्यनेन बन्धानां स्वरूपमुक्तम्. अपानमूर्ध्वमुत्थाप्येत्यनेन बन्धानां फलमुक्तमिति विशेषः. जालन्धरबन्धे मूलबन्धे च कृते उड्डियानबन्धो भवत्य् एवेत्यस्मिन्श्लोके-नोक्तः. तथा चोक्तं ज्ञानेश्वरेण गीताषष्ठाध्यायव्याख्यायां मूलबन्धे जालन्धरबन्धे च कृते नाभेरधोभाग आकर्षणाख्यो बन्धः स्वयमेव भवति इति.
āpānam iti. āpānam āpānavāyum ūrdhvam utthāpya ādhārākuñcanena prāṇaṃ prāṇavāyuṃ kaṇṭhād adhaḥ adhobhāge nayet yogī prāpayed. yaḥ sa yogī yogo 'syāsti abhyasyatveneti yogī yogābhyāsī jarayā vārdhakyena vimukto viśeṣeṇa muktaḥ san ṣoḍaśānām abdānāṃ samāhāraḥ ṣoḍaśābdam ṣoḍaśābdaṃ vayo yasya sa tādṛśo bhavet. yady api pūrakānte tu kartavyaḥ ity ādinā trayāṇāṃ ślokānām eka evārthaḥ paryavasyati tathāpi pūrakānte tu kartavyaḥ ity anena bandhānāṃ kāla uktaḥ. adhastāt kuñcanenety anena bandhānāṃ svarūpam uktam. apānam ūrdhvam utthāpyety anena bandhānāṃ phalam uktam iti viśeṣaḥ. jālandharabandhe mūlabandhe ca kṛte uḍḍiyānabandho bhavaty evety asmin śloke-noktaḥ. tathā coktaṃ jñāneśvareṇa gītāṣaṣṭhādhyāyavyākhyāyāṃ mūlabandhe jālandharabandhe ca kṛte nābher adhobhāga ākarṣaṇākhyo bandhaḥ svayam eva bhavati iti.

तत्र सूर्यभेदनम् ।

tatra sūryabhedanam /

Of these [breath retentions], piercing the sun [is now taught]:

Readings

tatra α1 α3 γ1γ2 ε1 π1 π2 ] atha η1 η2 πω χ, atha tatra ζ3, om. α2 δ1 δ2 ζ1
sūryabhedanam cett. ] sūryabhedanī γ1, sūryābhedī π1, sūryabheda α2, om. δ1 δ2
HP 2.48

आसने सुखदे योगी बद्ध्वा वज्रासनं ततः ।

दक्षनाड्या समाकृष्य बहिःस्थं पवनं शनैः ॥

āsane sukhade yogī baddhvā vajrāsanaṃ tataḥ /

dakṣanāḍyā samākṛṣya bahiḥsthaṃ pavanaṃ śanaiḥ //

Readings

āsane sukhade yogī cett. ] āsane sukhadaṃ yogī α3, āsane sukhado yogī α2 πω, athāsane sukhād eva η2
baddhvā cett. ] baddhā η2 πω, bhaddrāṃ α3
vajrāsanaṃ cett. ] vīsanaṃ ζ1, mudrāsamaṃ η2 πω, caivāsanaṃ χ
tataḥ cett. ] muniḥ δ2, sudhī ζ1
nāḍyā cett. ] nāḍyāḥ γ1 δ2, nāḍyāṃ ζ1 ζ3
bahiḥsthaṃ cett. ] basthaṃ ca π1
Jyotsna Commentary

योगाभ्यासक्रमं वक्ष्ये योगिनां योगसिद्धये

उषःकाले समुत्थाय प्रातःकाले 'थवा बुधः

गुरुं संस्मृत्य शिरसि हृदये स्वेष्टदेवताम्

शौचं कृत्वा दन्तशुद्धिं विदध्याद्भस्मधारणम्

शुचौ देशे मठे रम्ये प्रतिष्ठाप्यासनं मृदु

तत्रोपविश्य संस्मृत्य मनसा गुरुमीश्वरम्

देशकालौ च सङ्कीर्त्य सङ्कल्पविधिपूर्वकम्

अद्येत्यादि श्रीपरमेश्वरप्रसादपूर्वकम्समाधितत्फलसिद्ध्यर्थमासनपूर्वकान्प्राणायामादीन्करिष्ये

अनन्तं प्रणमेद्देवं नागेशं पीठसिद्धये

मणिभ्राजत्फणासहस्रविधृतविश्वम्भरामण्डलायानन्ताय नागराजाय नमः

ततो 'भ्यसेदासनानि श्रमे जाते शवासनम्

अन्ते समभ्यसेत्तत्तु श्रमाभावे तु नाभ्यसेत्

करणीं विपरीताख्यां कुम्भकान्पूर्वमभ्यसेत्

जालन्धरस्य दार्ढ्यार्थं कुम्भकेषूपयोगतः

विधायाचमनं कृत्वा कर्माङ्गं प्राणसंयमम्

योगीन्द्रादीन्नमस्कृत्य कौर्माच्च शिववाक्यतः

कूर्मपुराणे शिववाक्यम्

नमस्कृत्याथ योगीन्द्रान्सशिष्यांश्च विनायकम्

गुरुं चैवाथ मां योगी युञ्जीत सुसमाहितः

बद्ध्वाभ्यासे सिद्धपीठं कुम्भकान्बन्धपूर्वकम्

प्रथमे दश कर्तव्याः पञ्चवृद्ध्या दिने दिने

कार्या अशीतिपर्यन्तं कुम्भकाः सुसमाहितैः

योगीन्द्रैः प्रथमं कुर्यादभ्यासं चन्द्रसूर्ययोः

अनुलोमविलोमाख्यमेतं प्राहुर्मनीषिणः

सूर्यभेदनमभ्यस्य बन्धपूर्वकमेकधीः

उज्जायिनं ततः कुर्यात्सीत्कारीं शीतलीं ततः

भस्त्रिकां च समभ्यस्य कुर्यादन्यान्न वा परान्

मुद्राः समभ्यसेद्बुद्धा गुरुवक्त्राद्यथाक्रमम्

ततः पद्मासनं बद्ध्वा कुर्यान्नादानुचिन्तनम्

अभ्यासं सकलं कुर्यादीश्वरार्पणमादृतः

अभ्यासादुत्थितः स्नानं कुर्यादुष्णेन वारिणा

स्नात्वा समापयेन्नित्यं कर्म सङ्क्षेपतः सुधीः

मध्याह्ने 'पि तथाभ्यस्य किञ्चिद्विश्रम्य भोजनम्

कुर्वीत योगिनां पथ्यमपथ्यं न कदाचन

एलां वापि लवङ्गं वा भोजनान्ते च भक्षयेत्

केचित्कर्पूरमिच्छन्ति ताम्बूलं शोभनं तथा

चूर्णेन रहितं शस्तं पवनाभ्यासयोगिनाम्

इति चिन्तामणेर्वाक्यं स्वारस्यं भजते न हि

केचित्पदेन यस्मात्तु तयोः शीतौष्ण्यहेतुता

भोजनानन्तरं कुर्यान्मोक्षशास्त्रावलोकनम्

पुराणश्रवणं वापि नामसंकीर्तनं विभोः

सायं सन्ध्याविधिं कृत्वा योगं पूर्ववदभ्यसेत्

यदा त्रिघटिकाशेषो दिवसो 'भ्यासमाचरेत्

अभ्यासानन्तरं कार्या सायंसन्ध्या तदा बुधैः

अर्धरात्रे हठाभ्यासं विदध्यात्पूर्ववद्यमी

विपरीतां तु करणीं सायंकालार्धरात्रयोः

नाभ्यसेद्भोजनादूर्ध्वं यतः सा न प्रशस्यते

अथोद्देशानुक्रमेण कुम्भकान्विवक्षुस्तत्र प्रथमोदितं सूर्यभेदनं तद्गुणांश्चाह त्रिभिः आसन इति. सुखं ददातीति सुखदं तस्मिन्सुखदे.

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः

नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्

इत्युक्तलक्षणे विविक्तदेशे च सुखासनस्थः शुचिः समग्रीवशिरःशरीरः इति श्रुतेश्च. चैलाजिनकुशोत्तर आसने. आस्ते 'स्मिन्नित्यासनमास्यते 'नेनेति वा तस्मिन्योगी योगाभ्यासी. आसनं स्वस्तिकवीरसिद्धपद्माद्यन्यतमं मुख्यत्वात्सिद्धासनमेव वा बद्ध्वैव बन्धनेन सम्पाद्यैव कृत्वैवेत्यर्थः. तत आसनबन्धानन्तरं दक्षा दक्षिणभागस्था या नाडी पिङ्गला तया बहिःस्थं देहाद्बहिर्वर्तमानं पवनं वायुं शनैर्मन्दमन्दमाकृष्य पिङ्गलया मन्दमन्दं पूरकं कृत्वेत्यर्थः.

yogābhyāsakramaṃ vakṣye yogināṃ yogasiddhaye

uṣaḥkāle samutthāya prātaḥkāle 'thavā budhaḥ

guruṃ saṃsmṛtya śirasi hṛdaye sveṣṭadevatām

śaucaṃ kṛtvā dantaśuddhiṃ vidadhyād bhasmadhāraṇam

śucau deśe maṭhe ramye pratiṣṭhāpyāsanaṃ mṛdu

tatropaviśya saṃsmṛtya manasā gurum īśvaram

deśakālau ca saṅkīrtya saṅkalpavidhipūrvakam

adyetyādi śrīparameśvaraprasādapūrvakam samādhitatphalasiddhyartham āsanapūrvakān prāṇāyāmādīn kariṣye

anantaṃ praṇamed devaṃ nāgeśaṃ pīṭhasiddhaye

maṇibhrājatphaṇāsahasravidhṛtaviśvambharāmaṇḍalāyānantāya nāgarājāya namaḥ

tato 'bhyased āsanāni śrame jāte śavāsanam

ante samabhyaset tat tu śramābhāve tu nābhyaset

karaṇīṃ viparītākhyāṃ kumbhakān pūrvam abhyaset

jālandharasya dārḍhyārthaṃ kumbhakeṣūpayogataḥ

vidhāyācamanaṃ kṛtvā karmāṅgaṃ prāṇasaṃyamam

yogīndrādīn namaskṛtya kaurmāc ca śivavākyataḥ

kūrmapurāṇe śivavākyam

namaskṛtyātha yogīndrān saśiṣyāṃś ca vināyakam

guruṃ caivātha māṃ yogī yuñjīta susamāhitaḥ

baddhvābhyāse siddhapīṭhaṃ kumbhakān bandhapūrvakam

prathame daśa kartavyāḥ pañcavṛddhyā dine dine

kāryā aśītiparyantaṃ kumbhakāḥ susamāhitaiḥ

yogīndraiḥ prathamaṃ kuryād abhyāsaṃ candrasūryayoḥ

anulomavilomākhyam etaṃ prāhur manīṣiṇaḥ

sūryabhedanam abhyasya bandhapūrvakam ekadhīḥ

ujjāyinaṃ tataḥ kuryāt sītkārīṃ śītalīṃ tataḥ

bhastrikāṃ ca samabhyasya kuryād anyān na vā parān

mudrāḥ samabhyased buddhā guruvaktrād yathākramam

tataḥ padmāsanaṃ baddhvā kuryān nādānucintanam

abhyāsaṃ sakalaṃ kuryād īśvarārpaṇam ādṛtaḥ

abhyāsād utthitaḥ snānaṃ kuryād uṣṇena vāriṇā

snātvā samāpayen nityaṃ karma saṅkṣepataḥ sudhīḥ

madhyāhne 'pi tathābhyasya kiñcid viśramya bhojanam

kurvīta yogināṃ pathyam apathyaṃ na kadācana

elāṃ vāpi lavaṅgaṃ vā bhojanānte ca bhakṣayet

kecit karpūram icchanti tāmbūlaṃ śobhanaṃ tathā

cūrṇena rahitaṃ śastaṃ pavanābhyāsayoginām

iti cintāmaṇer vākyaṃ svārasyaṃ bhajate na hi

kecit padena yasmāt tu tayoḥ śītauṣṇyahetutā

bhojanānantaraṃ kuryān mokṣaśāstrāvalokanam

purāṇaśravaṇaṃ vāpi nāmasaṃkīrtanaṃ vibhoḥ

sāyaṃ sandhyāvidhiṃ kṛtvā yogaṃ pūrvavad abhyaset

yadā trighaṭikāśeṣo divaso 'bhyāsam ācaret

abhyāsānantaraṃ kāryā sāyaṃsandhyā tadā budhaiḥ

ardharātre haṭhābhyāsaṃ vidadhyāt pūrvavad yamī

viparītāṃ tu karaṇīṃ sāyaṃkālārdharātrayoḥ

nābhyased bhojanād ūrdhvaṃ yataḥ sā na praśasyate

athoddeśānukrameṇa kumbhakān vivakṣus tatra prathamoditaṃ sūryabhedanaṃ tadguṇāṃś cāha tribhiḥ āsana iti. sukhaṃ dadātīti sukhadaṃ tasmin sukhade.

śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ

nātyucchritaṃ nātinīcaṃ cailājinakuśottaram

ity uktalakṣaṇe viviktadeśe ca sukhāsanasthaḥ śuciḥ samagrīvaśiraḥśarīraḥ iti śruteś ca. cailājinakuśottara āsane. āste 'sminn ity āsanam āsyate 'neneti vā tasmin yogī yogābhyāsī. āsanaṃ svastikavīrasiddhapadmādyanyatamaṃ mukhyatvāt siddhāsanam eva vā baddhvaiva bandhanena sampādyaiva kṛtvaivety arthaḥ. tata āsanabandhānantaraṃ dakṣā dakṣiṇabhāgasthā yā nāḍī piṅgalā tayā bahiḥsthaṃ dehād bahir vartamānaṃ pavanaṃ vāyuṃ śanair mandamandam ākṛṣya piṅgalayā mandamandaṃ pūrakaṃ kṛtvety arthaḥ.
HP 2.49

आ केशाग्रान्नखाग्राच्च निरोधावधि कुम्भयेत् ।

ततः शनैः सव्यनाड्या रेचयेत्पवनं सुधीः ॥

ā keśāgrān nakhāgrāc ca nirodhāvadhi kumbhayet /

tataḥ śanaiḥ savyanāḍyā recayet pavanaṃ sudhīḥ //

The yogi should sit in vajrāsana on a comfortable mat, then slowly draw in external air through the right nostril, and hold the breath as far as the tips of the hair and nails until cessation [of the breath]. The wise man should then exhale the breath slowly through the left nostril.
Philological Commentary
An antecedent to the idea of prāṇāyāma affecting the whole body (i.e. as far as the tips of the hair and nails) occurs in the Baudhāyanadharmasūtra (4.1.23):

āvartayet sadā yuktaḥ prāṇāyāmān punaḥ punaḥ/

ā keśāntān nakhāgrāc ca tapas tapyata uttamam//

{[}The yogi] who is constantly engaged [in practice] should repeat breath retentions again and again. Extreme heat burns as far as the tips of the hair and nails.
The meaning of nirodhāvadhi is not entirely clear, but all sources and the Jyotsnā (2.49) agree on this reading. The original reading may well have been virodhāvadhi, “until it is uncomfortable”, which makes better sense but we have decided not to emend accordingly. The problem with nirodhāvadhi is that to practise kumbhaka ``up to cessation (nirodha)'' seems to suggest that cessation is not that of the physical breath, which by definition ceases in kumbhaka, but of the vital wind (prāṇa) within the body. By citing a verse from an unnamed text, Brahmānanda seems to understand this verse as saying that the breath should very carefully (atiprayatnena) be held as far as the extremities of the body so that it does not damage the body by exiting through the hair follicles:

haṭhān niruddhaḥ prāṇo 'yaṃ romakūpeṣu niḥsaret/

dehaṃ vidārayaty eṣa kuṣṭhādi janayaty api//

When the breath has been stopped forcefully, it flows out through the hair follicles. This destroys the body and also causes skin diseases and the like.
Metre: Anuṣṭubh (c: ra-vipulā)

Readings

ā keśāgrān ε1 η2 πω ] ā keśāgrā α1 α2 π1, ā keśāgra ζ1, ā keśāgraṃ δ1 δ2 η1, ā keśād ā γ1γ2 π2 χ, ā keśāc ca ζ3, ā keśam ā α3
nakhāgrāc ca γ1γ2 ε1 ζ3 η2 π1 π2 χ ] nakhāgrāś ca α1, nakhāvañva α2, nakhāgraṃ ca α3 δ1 δ2 ζ1 πω, nakhā .. .. η1
nirodhāvadhi α1α2α3 γ1 ε1 ζ3 η2 π1π2πω χ ] nirodhāvidhi γ2, nirovadhi ζ1, niruddh[o]vadhi η1, śirodhyavadhi δ1 δ2
kumbhayet cett. ] kuṃbhayan α1, kumbhakān δ1 η1ac, kumbhakam δ2
tataḥ cett. ] om. γ1
nāḍyā cett. ] nāḍyā ca η2
sudhīḥ α3 γ1γ2 ε1 ζ1 ζ3 η1 π2 ] sudhī α1 α2 π1, śuddhī πω, śanaiḥ δ2 η2 χ, punaḥ δ1
Sources
Cf. Gorakṣaśataka 33–34ab

pavitre nātyuccanīce hy āsane sukhade śubhe/

baddhvā vajrāsanaṃ kṛtvā sarasvatyāś ca cālanam//

dakṣanāḍyāṃ samākṛṣya bahiṣṭhaṃ pavanaṃ śanaiḥ/

Testimonia
Yogacintāmaṇi f. 101v (\attr Yogabīja), Yuktabhavadeva 7.98--99 (\attr HP) baddhvā vajrāsanaṃ ] baddhavajrāsanas YCM, baddhvā padmāsanaṃ YBhD

ā keśāgrān nakhāgrāc ca ] ā keśāgraṃ nakhāgraṃ ca YCM, ā keśād ā nakhāgrāc ca YBhD

nirodhāvadhi kumbhayet YBhD ] śirodhāvadhi kumbhakam YCM Cf. Yogalakṣaṇāvalī f. 32r (\attr HP)

baddhavajrāsano dakṣanāḍyākṛṣyānilaṃ śanaiḥ/

ā nakhāgrālakāgrāntaṃ kumbhayitvā yathāsukham/

savyanāḍyā tato mandaṃ recayet pavanaṃ sudhīḥ//

Jyotsna Commentary
आकेशादिति. केशान्मर्यादीकृत्येत्या केशं तस्मात्. नखाग्रान्मर्यादीकृत्येत्यानखाग्रं तस्माच् च. निरोधस्य वायोरवरोधस्य अवधिर्मर्यादा यस्मिन्कर्मणि तत्तथा कुम्भयेत्. केशपर्यन्तं नखाग्रपर्यन्तं च वायोर्निरोधो यथा भवेत्तथातिप्रयत्नेन कुम्भकं कुर्यादित्यर्थः. ननु

हठान्निरुद्धः प्राणो 'यं रोमकूपेषु निःसरेत्

देहं विदारयत्येष कुष्ठादि जनयत्यपि

ततः प्रत्यायितव्यो 'सौ क्रमेणारण्यहस्तिवत्

वन्यो गजो गजारिर्वा क्रमेण मृदुतामियात्

करोति शास्तृनिर्देशान्न च तं परिलङ्घयेत्

तथा प्राणो हृदिस्थो'यं योगिनां क्रमयोगतः

गृहीतः सेव्यमानस्तु विश्रम्भमुपगच्छति

इति वाक्यविरुद्धमतिप्रयत्नेन कुम्भकं कुर्यादिति कथमुक्तमिति चेन्न. हठान्निरुद्धः प्राणो 'यं इतिवाक्यस्य बलादचिरेण प्राणजयं करिष्यामीति बुद्ध्यारम्भः एव. एवं च बह्वभ्यासासक्तपरत्वात्क्रमेणारण्यहस्तिवदिति दृष्टान्तस्वारस्याच्च. अत एव सूर्याचन्द्रमसोर् अभ्यासे धारयित्वा यथाशक्ति निधारयेदतिरोधत इति चोक्तं सङ्गच्छते. तस्मात्कुम्भकस्त्वतिप्रयत्नपूर्वकं कर्तव्यः. यथा यथातियत्नेन कुम्भकः क्रियते तथा तथा तस्मिन्गुणाधिक्यं भवेत्. यथा यथा च शिथिलः कुम्भकः स्यात्तथा तथा गुणाल्पत्वं स्यात्. अत्र योगिनामनुभवो 'पि मानम्. पूरकस्तु शनैः शनैः कार्यः वेगाद्वा कर्तव्यः. वेगादपि कृते पूरके दोषाभावात्. रेचकस्तु शनैः शनैरेव कर्तव्यः. वेगात्कृते रेचके बलहानिप्रसङ्गात्. ततः शनैः शनैरेव रेचयेन्न तु वेगत इत्याद्यनेकधा ग्रन्थकारोक्तेश्च. ततो निरोधावधि कुम्भकानन्तरं शनैः शनैर्मन्दं मन्दं सव्ये वामभागे स्थिता नाडी सव्यनाडी तया सव्यनाड्या इडया पवनं वायुं रेचयेद्बहिर्निःसारयेत्. पुनः शनैर् इत्युक्तस्तु शनैरेव रेचयेदित्यवधारणार्था. तदुक्तं
ākeśād iti. keśān maryādīkṛtyety ā keśaṃ tasmāt. nakhāgrān maryādīkṛtyety ānakhāgraṃ tasmāc ca. nirodhasya vāyor avarodhasya avadhir maryādā yasmin karmaṇi tat tathā kumbhayet. keśaparyantaṃ nakhāgraparyantaṃ ca vāyor nirodho yathā bhavet tathātiprayatnena kumbhakaṃ kuryād ity arthaḥ. nanu

haṭhān niruddhaḥ prāṇo 'yaṃ romakūpeṣu niḥsaret

dehaṃ vidārayaty eṣa kuṣṭhādi janayaty api

tataḥ pratyāyitavyo 'sau krameṇāraṇyahastivat

vanyo gajo gajārir vā krameṇa mṛdutām iyāt

karoti śāstṛnirdeśān na ca taṃ parilaṅghayet

tathā prāṇo hṛdistho'yaṃ yogināṃ kramayogataḥ

gṛhītaḥ sevyamānas tu viśrambham upagacchati

iti vākyaviruddham atiprayatnena kumbhakaṃ kuryād iti katham uktam iti cen na. haṭhān niruddhaḥ prāṇo 'yaṃ itivākyasya balād acireṇa prāṇajayaṃ kariṣyāmīti buddhyārambhaḥ eva. evaṃ ca bahvabhyāsāsaktaparatvāt krameṇāraṇyahastivad iti dṛṣṭāntasvārasyāc ca. ata eva sūryācandramasor abhyāse dhārayitvā yathāśakti nidhārayed atirodhata iti coktaṃ saṅgacchate. tasmāt kumbhakas tv atiprayatnapūrvakaṃ kartavyaḥ. yathā yathātiyatnena kumbhakaḥ kriyate tathā tathā tasmin guṇādhikyaṃ bhavet. yathā yathā ca śithilaḥ kumbhakaḥ syāt tathā tathā guṇālpatvaṃ syāt. atra yoginām anubhavo 'pi mānam. pūrakas tu śanaiḥ śanaiḥ kāryaḥ vegād vā kartavyaḥ. vegād api kṛte pūrake doṣābhāvāt. recakas tu śanaiḥ śanair eva kartavyaḥ. vegāt kṛte recake balahāniprasaṅgāt. tataḥ śanaiḥ śanair eva recayen na tu vegata ityādy anekadhā granthakārokteś ca. tato nirodhāvadhi kumbhakānantaraṃ śanaiḥ śanair mandaṃ mandaṃ savye vāmabhāge sthitā nāḍī savyanāḍī tayā savyanāḍyā iḍayā pavanaṃ vāyuṃ recayed bahir niḥsārayet. punaḥ śanair ity uktas tu śanair eva recayed ity avadhāraṇārthā. tad uktaṃ
HP 2.50

कपालशोधनं वातदोषघ्नं कृमिदोषहम् ।

पुनः पुनरिदं कार्यं सूर्यभेदमुदाहृतम् ॥

kapālaśodhanaṃ vātadoṣaghnaṃ kṛmidoṣaham /

punaḥ punar idaṃ kāryaṃ sūryabhedam udāhṛtam //

This purifies the skull, cures [imbalances] of the wind humour [and] gets rid of diseases caused by worms [so] should be done repeatedly. It is called the piercing of the sun.
Philological Commentary
Both doṣaham and doṣahṛt are well attested and possible. We have favoured the former because the αreading (doṣajam) appears to be a corruption of it, and ha is from the same root as the verb in the source text (i.e. nihanti).

Readings

śodhanaṃ cett. ] śodha δ1
doṣaghnaṃ cett. ] doghnaṃ πω, śoṣaghnaṃ ζ1
doṣaham ε1 ζ1 ζ3 π1 πω ] doṣajaṃ α1, doṣajaṃhaṃ α2, doṣahṛt γ1γ2 δ1 δ2 π2 χ, toharaṃ η1, nāśanaṃ η2
kāryaṃ α1 α2 ε1 ζ3 η1 π1 π2 χ ] kārya ζ1 πω, kuryāt γ1γ2 δ1 δ2, sūrya η2
sūryabhedam udāhṛtam α1α2α3 ε1 ζ3 η1 π1π2πω ] sūryabhedanam udāhṛtaṃ ζ1, sūryabhedanam uttamaṃ γ1γ2 δ1 δ2 χ, bhedanaṃ samudāhṛtaṃ η2
Sources
Cf. Gorakṣaśataka 35–36ab

kapālaśodhane vāpi recayet pavanaṃ sudhīḥ/

tundasya vātadoṣaghnaḥ kṛmidoṣaṃ nihanti ca//

punaḥ punar idaṃ kāryaṃ sūryabhedam udāhṛtam/

Testimonia
Cf. Haṭharatnāvalī 2.11cd–12

kapālaṃ śodhanaṃ cāpi recayet pavanaṃ śanaiḥ//

ālasyaṃ vātadoṣaghnaṃ kṛmikīṭaṃ nihanti ca/

punaḥ punar idaṃ kāryaṃ sūryabhedākhyakumbhakam//

11cd kapālaṃ ... śanaiḥ HRĀ ] kapālaśodhanaṃ vātadoṣaghnaṃ kṛmināśanaṃ HRĀv.l.

 Yogalakṣaṇāvalī f. 32r (\attr HP) (ab only), Yogacintāmaṇi f. 101v (\attr Yogabīja), Yuktabhavadeva 7.100 (\attr HP) vāta YCM YBhD ] caitad YLĀ

doṣaghnaṃ YCM YBhD ] vātaghnaṃ YLĀ

ham YBhD ] nut YLĀ, hṛt YCM

udāhṛtam YBhD ] uttamam YCM
Jyotsna Commentary
कपालशोधनमिति. कपालस्य मस्तकस्य शोधनं शुद्धिकरं वातजा दोषा वातदोषा अशीतिप्रकारास् तान्हन्तीति वातदोषघ्नम्. कृमीणामुदरे जातानां दोषो विकारस्तं हरतीति कृमिदोषहृत्. पुनः पुनर् भूयो भूयः कार्यम्. सूर्येणापूर्य कुम्भयित्वा चन्द्रेण रेचनमिति रीत्येदमुत्तममुत्कृष्टं सूर्यभेदनं सूर्यभेदनाख्यमुक्तं योगिभिरिति शेषः.
kapālaśodhanam iti. kapālasya mastakasya śodhanaṃ śuddhikaraṃ vātajā doṣā vātadoṣā aśītiprakārās tān hantīti vātadoṣaghnam. kṛmīṇām udare jātānāṃ doṣo vikāras taṃ haratīti kṛmidoṣahṛt. punaḥ punar bhūyo bhūyaḥ kāryam. sūryeṇāpūrya kumbhayitvā candreṇa recanam iti rītyedam uttamam utkṛṣṭaṃ sūryabhedanaṃ sūryabhedanākhyam uktaṃ yogibhir iti śeṣaḥ.

अथोज्जायी ।

athojjāyī /

Now ujjāyī:

Readings

athojjāyī α1 ε1 ζ3 η1 π1π2πω χ ] atha ujjāyī α3 ζ1 η2, ujjāyī γ1γ2 δ2, ujjāī δ1, jāī α2
HP 2.51

मुखं संयम्य नाडीभ्याम् आकृष्य पवनं शनैः ।

यथा लगति कण्ठात्तु हृदयावधि सस्वनम् ॥

mukhaṃ saṃyamya nāḍībhyām ākṛṣya pavanaṃ śanaiḥ /

yathā lagati kaṇṭhāt tu hṛdayāvadhi sasvanam //

[The yogi] should close the mouth and gradually draw in the breath through the nostrils so that it comes into contact [with the region] from the throat to the chest and makes a sound.
Philological Commentary
The use of lagati without a locative or direct object (as found in the source text, the Gorakṣaśataka) is supported by the paraphrase of the verse in the Haṭhatattvakaumudī (10.7). Most witnesses (including α) have the phrase kaṇṭhāt tu hṛdayāvadhi, which we have understood to have the sense of a locative as it specifies the place within the body where the contact occurs.

Readings

saṃyamya cett. ] saṃnamya η1, saṃkocca α3
nāḍībhyām α2 γ1γ2 ε1 π2 χ ] nāḍibhyām α1 π1, nāsābhyām α3 δ1 δ2 ζ1 ζ3 η1 η2 πω
śanaiḥ cett. ] tataḥ δ1, punaḥ δ2
yathā cett. ] yadā η1 η2
lagati cett. ] lagatu π2, galati ζ3, ragati γ1
kaṇṭhāt tu α1 α2 δ2 ζ1 ζ3 η2 π1 π2 χ ] kaṇṭhe tu γ1γ2, kaṇṭhāntar δ1, kaṇṭhāntaṃ πω, kaṇṭhādiṃ α3, hṛtkaṇṭhe η1, asuḥ kaṇṭha ε1
hṛdayāvadhi cett. ] hṛtpadmāvadhi η2 π2
sasvanam cett. ] sasvanī π1, niḥsvanam π2, sausanam η1, śodhanam η2
Sources
Gorakṣaśataka 36c–37b
Testimonia
Haṭharatnāvalī 2.13, Yogalakṣaṇāvalī f. 32r (\attr HP), Yogacintāmaṇi f. 101v (\attr Yogabīja), Yuktabhavadeva 7.101 (\attr HP) saṃyamya HRĀ YLĀ YCM ] niyamya YBhD

nāḍībhyām HRĀ YCM YBhD ] nāsābhyāṃ YLĀ

kaṇṭhāt tu YBhD ] hṛtkaṇṭhaṃ HRĀ, hṛtkaṇṭhe HRĀv.l., kaṇṭhe su YLĀ, kaṇṭhe suḥ YLĀv.l., hṛtkaṇṭhād YCM

sasvanam YLĀ YCM ] sasvanaḥ HRĀ, pūraṇam YBhD Cf. Haṭhatattvakaumudī 10.7

athojjāyī kumbhakaḥ

āsyaṃ saṃyamya nāsāpuṭayugasuṣirābhyāṃ samākṛṣya vāyuṃ

mandaṃ mandaṃ yathāsau lagati galataṭād āhṛdantaḥ saśabdaḥ/

ruddhvā keśān nakhāgrāvadhi pavanam amuṃ recayed vāmanāḍyā

proktojjāyīti kumbhaḥ kaphagadadalano dīptikṛjjāṭharāgneḥ//

Jyotsna Commentary
उज्जायिनमाह सार्धेन मुखमिति. मुखमास्यं संयम्य संयतं कृत्वा मुद्रयित्वेत्य् अर्थः. कण्ठात्तु कण्ठादारभ्य हृदयावधि हृदयमवधिर्यस्मिन्कर्मणि तत्तथा स्वनेन सहितं यथा स्यात्तथा. उभे क्रियाविशेषणे. लगति श्लिष्यति पवन इत्यर्थात्. तथा तेन प्रकारेण नाडीभ्यामिडापिङ्गलाभ्यां पवनं वायुं शनैर्मन्दमाकृष्य आकृष्टं कृत्वा पूरयित्वेत्य् अर्थः.
ujjāyinam āha sārdhena mukham iti. mukham āsyaṃ saṃyamya saṃyataṃ kṛtvā mudrayitvety arthaḥ. kaṇṭhāt tu kaṇṭhād ārabhya hṛdayāvadhi hṛdayam avadhir yasmin karmaṇi tat tathā svanena sahitaṃ yathā syāt tathā. ubhe kriyāviśeṣaṇe. lagati śliṣyati pavana ity arthāt. tathā tena prakāreṇa nāḍībhyām iḍāpiṅgalābhyāṃ pavanaṃ vāyuṃ śanair mandam ākṛṣya ākṛṣṭaṃ kṛtvā pūrayitvety arthaḥ.
HP 2.52

पूर्ववत्कुम्भयेत्प्राणं रेचयेदिडया ततः ।

श्लेष्मदोषहरं कण्ठे देहानलविवर्धनम् ॥

pūrvavat kumbhayet prāṇaṃ recayed iḍayā tataḥ /

śleṣmadoṣaharaṃ kaṇṭhe dehānalavivardhanam //

As before, he should hold the breath and then exhale through Iḍā. [Because] it cures disorders caused by phlegm in the throat and increases the body’s fire, [\ldots ]

Readings

pūrvavat cett. ] pūrve ca γ1, pūrvatu π2
kumbhayet cett. ] kumbhayan δ1 δ2
prāṇaṃ cett. ] prāṇān ζ1 ζ3 η2, prāṇāt η1
recayed iḍayā cett. ] recayeḍiyā δ1
tataḥ cett. ] tratat γ2
śleṣma cett. ] śleṣmā η2, śreṣmā γ1, śleṣā π2, gale ε1
doṣaharaṃ cett. ] śleṣmādido° ε1
kaṇṭhe cett. ] kaṇṭha δ1, dehām ζ1, dehād η1, dehā η2, °ṣaghnaṃ ε1
dehānalavivardhanam γ1γ2 δ1 δ2 ε1 ζ3 π1 π2 χ ] dehānale vivardhanam α1, dehanaṃlavibaṃdhanaṃ α2, dāvānalavivardhanam πω, dehāvaladīptivivardhanaṃ α3, analaṃ dīpavardhanam ζ1, analadīptivardhanam η1, °naladīptivivardhanam η2
Sources
Cf. Gorakṣaśataka 37c–38b

pūrvavat kumbhayet prāṇaṃ recayed iḍayā tataḥ/

śīrṣotthitānalaharaṃ galaśleṣmaharaṃ param//

Testimonia
Haṭharatnāvalī 2.14, Yogalakṣaṇāvalī f. 32r (\attr HP), Yogacintāmaṇi f. 102r (\attr Yogabīja), Yuktabhavadeva 7.102 (\attr HP) śleṣmadoṣaharaṃ kaṇṭhe YCM ] gale śleṣmaharaṃ proktaṃ HRĀ, śleṣmadoṣaharaṃ caitad YLĀ, śleṣmadoṣaharaṃ dehā YBhD

dehānalavivardhanam HRĀ YCM ] dhāturogavināśanam YLĀ, naladīptipravardhanam YBhD
Jyotsna Commentary
पूर्ववदिति. प्राणं पूर्ववत्पूर्वेण सूर्यभेदनेन तुल्यं पूर्ववत्. आकेशादानखाग्राच्च निरोधावधि कुम्भयेदित्युक्तरीत्या कुम्भयेद्रोधयेत्. ततः कुम्भकानन्तरमिडया वामनाड्या रेचयेत्त्यजेत्. प्राणं पूर्ववत्पूर्वेण सूर्यभेदनेन तुल्यं पूर्ववत्. आकेशादानखाग्राच्च निरोधावधि कुम्भयेदित्युक्तरीत्या कुम्भयेद्रोधयेत्. ततः कुम्भकानन्तरमिडया वामनाड्या रेचयेत्त्यजेत्. उज्जायिगुणानाह सार्धश्लोकेन श्लेष्मदोषहरमिति. कण्ठे कण्ठप्रदेशे श्लेष्मणो दोषाः श्लेष्मदोषाः कासादयस्तान्हरतीति श्लेष्मदोषहरस्तं देहानलस्य देहमध्यगतानलस्य जाठरस्य विवर्धनं विशेषेण वर्धनं दीपनमित्यर्थः.
pūrvavad iti. prāṇaṃ pūrvavat pūrveṇa sūryabhedanena tulyaṃ pūrvavat. ākeśād ānakhāgrāc ca nirodhāvadhi kumbhayed ityuktarītyā kumbhayed rodhayet. tataḥ kumbhakānantaram iḍayā vāmanāḍyā recayet tyajet. prāṇaṃ pūrvavat pūrveṇa sūryabhedanena tulyaṃ pūrvavat. ākeśād ānakhāgrāc ca nirodhāvadhi kumbhayed ityuktarītyā kumbhayed rodhayet. tataḥ kumbhakānantaram iḍayā vāmanāḍyā recayet tyajet. ujjāyiguṇān āha sārdhaślokena śleṣmadoṣaharam iti. kaṇṭhe kaṇṭhapradeśe śleṣmaṇo doṣāḥ śleṣmadoṣāḥ kāsādayas tān haratīti śleṣmadoṣaharas taṃ dehānalasya dehamadhyagatānalasya jāṭharasya vivardhanaṃ viśeṣeṇa vardhanaṃ dīpanam ity arthaḥ.
HP 2.53

†नाडीजलोदरा†धातुगतदोषविनाशनम् ।

गच्छतस्तिष्ठतः कार्यमुज्जाय्याख्यं तु कुम्भकम् ॥

†nāḍījalodarā†dhātugatadoṣavināśanam /

gacchatas tiṣṭhataḥ kāryam ujjāyyākhyaṃ tu kumbhakam //

[and] cures diseases in the channels, fluids, stomach, and as far as all the bodily constituents, the retention called ujjāyī should be done when [the yogi] is moving or remaining still.
Philological Commentary
Nearly all the manuscripts have nāḍījalodarādhātu, which is difficult to understand because of jala (`water') in this context and ā+dhātu within the compound. This reading is also present in the transmission of the source text for the verse, the Gorakṣaśataka, and most of the testimonia. Given the strength of the evidence, we have adopted the reading and understood it as a list of things in which diseases (doṣa) may occur. This is consistent with Brahmānanda's explanation (Jyotsnā 2.53). He explains ā+dhātu as samantāt ... dhātavaḥ (`the bodily constitutents altogether').

Two later sources attempt to solve these problems. Some of the manuscripts of the Haṭharatnāvalī read nāḍījālo (‘in the network of channels’), which makes better sense than nāḍījalo, as jala usually means water rather than bodily fluid. Brahmānanda understands jala as water that has been drunk (pītam udakam), which seems far-fetched as the site of a disease. Two old manuscripts have dare dhātu, which avoids the need to read darādhātu. If one were to conjecture nāḍījālodare, the line would mean, `it cures diseases of the bodily constitutents inside the network of channels.'

For the idea of doṣas being in dhātus see Tantrāloka 28.283cd, where Abhinavagupta says that worldly concepts arise as a result (dhātudoṣāc ca saṃsārasaṃskārās te ...). In the Īśvara\-pratyabhijñā\-vimarśinī Abhinava\-gupta notes that they are also the source of physical disorders (dhātu\-doṣakṛtaṃ mūrcchā ĪPV on 2.15).

The name ujjāyī may be a Prakrit form of uddhmāyī from the verb ud-dhmā, “to blow out”. We thank Diwakar Acharya for this suggestion.

Readings

nāḍījalodarā ε1 ζ1 η1 π1 χ ] nāḍijalodaro α1, nāḍījalalodarā α2, nāḍijālaṃdaraṃ α3, nāḍījalodaraṃ γ1 δ1 δ2 ζ3, nāḍījalodara π2, nāḍījalodarī γ2, nāḍījalodare η2 πω
dhātu cett. ] dhātuṃ (dhautaṃ pc) α3
gatadoṣa α1 γ2 δ2 ε1 η2 π1π2πω χ ] gatadoṣā γ1, gadadoṣa α2, galaroga α3, gataroga ζ1 η1, śataroga ζ3, śatadoṣa δ1
gacchatas tiṣṭhataḥ α1α2α3 δ1 ε1 ζ1 η1 π1π2πω ] gacchatā tiṣṭhatā γ1γ2 δ2 ζ3 η2 χ
kāryam cett. ] kāryām α1 ε1, kāya ζ1
ujjāyyākhyaṃ tu χ ] ujjāyākhyaṃ tu α1 α2 γ2 δ1 ζ1 ζ3 η1 π2, ujjāyākhyaṃ ca δ2, urjjārvyākhyaṃ tu π1, ujjāyaḥravya γ1, ujhā\{\{ḥ\}\}yyākhyāyat tu α3, ujjākhyaṃ kuṃbha° ε1, kuru vikhyāta η2 πω
kumbhakam cett. ] kumbhakaḥ πω, kaṃ tv idaṃ ε1
Sources
Gorakṣaśataka 38 tu ] ca GŚ
Testimonia
Haṭharatnāvalī 2.15, Yogacintāmaṇi f. 102r (\attr Yogabīja), Yuktabhavadeva 7.103 (\attr HP) jalodarā YBhD ] jālodarā HRĀ, jalodara HRĀv.l.YCM, jalodaraṃ HRĀv.l.

vināśanam HRĀ YCM ] nivāraṇam YBhD

gacchatas tiṣṭhataḥ YCM ] gacchatā tiṣṭhatā HRĀ YBhD

ujjāyyākhyaṃ tu kumbhakam ] ujjāyyākhyaṃ hi kumbhakam HRĀ, ujjāyyākhyaṃ ca kumbhakam YCM, ujjākhyaṃ kumbhakaṃ tv idam YBhD Cf. Yogalakṣaṇāvalī f. 32r (\attr HP)

dehānaloddīptikaraṃ jalodaravighātakṛt/

gachatā tiṣṭhatā kāryaś cojjāyākhyas tu kumbhakaḥ//

Jyotsna Commentary
नाडीति. नाडी शिरा जलं पीतमुदकमुदरं तुन्दमासमन्ताद्देहे वर्तमाना धातव आधातवः. एषामितरेतरद्वन्द्वः. तेषु गतः प्राप्तो यो दोषो विकारस्तं विशेषेण नाशयतीति नाडीजलोदराधातुगतदोषविनाशनम्. गच्छता गमनं कुर्वता तिष्ठता स्थितेन वापि पुंसा उज्जाय्याख्यमुज्जायीत्याख्या यस्य तत्. तु इत्यनेन अस्य वैशिष्ट्यं द्योतयति. कार्यं कर्तव्यम्. उद्यायीति क्वचित्पाठः. गच्छता तिष्ठता तु बन्धरहितः कर्तव्यः. कुम्भकशब्दस् त्रिलिङ्गः. पुंल्लिङ्गपाठे तु विशेषणेष्वपि पुंल्लिङ्गः पाठः कार्यः.
nāḍīti. nāḍī śirā jalaṃ pītam udakam udaraṃ tundam āsamantād dehe vartamānā dhātava ādhātavaḥ. eṣām itaretaradvandvaḥ. teṣu gataḥ prāpto yo doṣo vikāras taṃ viśeṣeṇa nāśayatīti nāḍījalodarādhātugatadoṣavināśanam. gacchatā gamanaṃ kurvatā tiṣṭhatā sthitena vāpi puṃsā ujjāyyākhyam ujjāyīty ākhyā yasya tat. tu ity anena asya vaiśiṣṭyaṃ dyotayati. kāryaṃ kartavyam. udyāyīti kvacit pāṭhaḥ. gacchatā tiṣṭhatā tu bandharahitaḥ kartavyaḥ. kumbhakaśabdas triliṅgaḥ. puṃlliṅgapāṭhe tu viśeṣaṇeṣv api puṃlliṅgaḥ pāṭhaḥ kāryaḥ.

अथ सीत्का ।

atha sītkā /

Now sītkā:

Readings

atha cett. ] om. γ1γ2 δ1 δ2
sītkā ε1 ζ1 ] sitkā α1, sītakā η1, śītkāraḥ γ1 δ2, sitkāraḥ α3, śītkāra πω, śīkāra γ2, śītkāraṃ π2, sītkārī α2 ζ3 χ, śītakarākarma η2, śīghrā π1, om. δ1
HP 2.54

सीत्कां दद्यात्सदा वक्त्रे घ्राणे चैव विजृम्भिकाम् ।

एवमभ्यासयोगेन कामदेवो द्वितीयकः ॥

sītkāṃ dadyāt sadā vaktre ghrāṇe caiva vijṛmbhikām /

evam abhyāsayogena kāmadevo dvitīyakaḥ //

{[}The yogi] should continuously make sīt sound in the mouth and flare his nostrils. By practising in this way he becomes a second god of love.
Philological Commentary
There is division between śītkāṃ and sītkāṃ in all the manuscript groups of the Haṭhapradīpikā (note that the likely reading in the source texts was hikkāṃ). The result of becoming a second god of love may be connected with the sound sīt, which is said to be made during sex in the Kāmasūtra (2.7.4–19).

This verse’s source texts are from Kaula tantric milieus and this is reflected in the result of becoming one with the circle of yoginīs mentioned in the next verse.

Readings

sītkāṃ α1 α3 γ2 δ2 ε1 ζ3 π1 π2 χ ] satkāṃ ζ1, sātkā α2, sītkīṃ δ1, dhitkāṃ (?) γ1, kumbhaṃ η2 πω, om. η1
dadyāt α1α2α3 ε1 ζ1 ζ3 η1 π1 ] kuryāt γ1γ2 δ1 δ2 η2 π2 πω χ
sadā α1α2α3 ε1 ζ1 ζ3 η1 η2 π1 πω ] tathā γ1γ2 δ1 δ2 π2 χ
vaktre cett. ] vaktrāt η2, dakre γ1
ghrāṇe caiva α1 ε1 η1 π1π2πω ] ghrāṇe cātha ζ1 ζ3, ghrāṇenaiva α3 γ2 δ1 δ2 η2 χ, prāṇenaiva γ1, prāṇa caiva α2
vijṛmbhikām α1 α2 δ1 ε1 ζ3 η1 π1 π2 χ ] vijṛmbhikaṃ γ1, vijaṃbhikāṃ γ2, vijaṃbhakāṃ ζ1, vijṛmbhitāṃ α3, vijṛmbhitaṃ η2 πω, visarjayet δ2
evam abhyāsa cett. ] evam abhyāsaṃ η1
yogena cett. ] yoge tu π1
kāmadevo dvitīyakaḥ cett. ] kāmadeva ivāparaḥ δ2
Sources
Cf. Kaulajñānanirṇaya 14.54

cittan dadyāt tu vaktreṇa nāse dadyād vijṛmbhikā[m]/

vācāsiddhir bhavaty eva kāmadevo 'paraḥ priyaḥ//

Cf. Jñānasāra 2.13

hikkā dadyāt sadā vaktre prāyaś caiva vijṛmbhikām/

evam abhyasyamānas tu kāmadevo dvitīyakaḥ//

Cf. Prāṇatoṣiṇī (part 6) p. 851 (citing the Jñānasāra)

hikkāṃ dadyāt sadā vaktre ghrāṇañ caiva vijṛmbhate/

evam abhyāsayogena kāmadevo dvitīyakaḥ//

Testimonia
Haṭharatnāvalī 2.16, Yogacintāmaṇi f. 101v (\attr Haṭhayoga), Yuktabhavadeva 7.104 (\attr HP) dadyāt sadā YBhD ] kuryāt tathā HRĀ YCM

ghrāṇe caiva YBhD ] ghrāṇenaiva HRĀ YCM

vijṛṃbhikām YBhD ] visarjayet HRĀ YCM Cf. Yogalakṣaṇāvalī f. 32r (\attr HP)

sītkāṃ dadyāt sadā vaktre ghrāṇe caiva vijṛṃbhitām/

evam abhyasato na kṣuttṛṭ cālasyādi jāyate//

Jyotsna Commentary
सीत्कारीकुम्भकमाह सीत्कामिति. वक्त्रे मुखे सीत्कां सीदेव सीत्का सीदिति शब्दः सीत्कारस्तां कुर्यात्. ओष्ठयोरन्तरे संलग्नया जिह्वया सीत्कारपूर्वकं मुखेन पूरकं कुर्यादित्यर्थः. घ्राणेनैव नासिकयैवेत्यनेनोभाभ्यां नासापुटाभ्यां रेचकः कार्यमित्युक्तम्. एवशब्देन वक्त्रस्य व्यवच्छेदः. वक्त्रेण वायोर्निःसारणं त्वभ्यासानन्तरमपि न कार्यम्. बलहानिकरत्वात्. विजृम्भिकां रेचकं कुर्यादित्यत्रापि सम्बध्यते. कुम्भकस्त्वनुक्तो 'पि सीत्कार्याः कुम्भकत्वादेवावगन्तव्यः. अथ सीत्कार्याः प्रशंसा. एवमुक्तप्रकारेणाभ्यासः पौनःपुन्येनानुष्ठानं स एव योगः योगसाधनत्वात्तेन द्वितीय एव द्वितीयकः कामदेवः कन्दर्पः. रूपलावण्यातिशयेन कामदेवसादृश्यात्.
sītkārīkumbhakam āha sītkām iti. vaktre mukhe sītkāṃ sīd eva sītkā sīd iti śabdaḥ sītkāras tāṃ kuryāt. oṣṭhayor antare saṃlagnayā jihvayā sītkārapūrvakaṃ mukhena pūrakaṃ kuryād ity arthaḥ. ghrāṇenaiva nāsikayaivety anenobhābhyāṃ nāsāpuṭābhyāṃ recakaḥ kāryam ity uktam. evaśabdena vaktrasya vyavacchedaḥ. vaktreṇa vāyor niḥsāraṇaṃ tv abhyāsānantaram api na kāryam. balahānikaratvāt. vijṛmbhikāṃ recakaṃ kuryād ity atrāpi sambadhyate. kumbhakas tv anukto 'pi sītkāryāḥ kumbhakatvād evāvagantavyaḥ. atha sītkāryāḥ praśaṃsā. evam uktaprakāreṇābhyāsaḥ paunaḥpunyenānuṣṭhānaṃ sa eva yogaḥ yogasādhanatvāt tena dvitīya eva dvitīyakaḥ kāmadevaḥ kandarpaḥ. rūpalāvaṇyātiśayena kāmadevasādṛśyāt.
HP 2.55

योगिनीचक्रसामान्यः सृष्टिसंहारकारकः ।

न क्षुधा न तृषा निद्रा नैवालस्यं प्रजायते ॥

yoginīcakrasāmānyaḥ sṛṣṭisaṃhārakārakaḥ /

na kṣudhā na tṛṣā nidrā naivālasyaṃ prajāyate //

He joins the circle of yoginīs and brings about creation and destruction. Neither hunger nor thirst [nor] sleep nor indolence arise.

Readings

found immediately after 2.53 α2
yoginī cett. ] yogināṃ π1
cakrasāmānyaḥ α1 α3 π1 ] cakrasāmānya α2 ε1 ζ1 πω, cakrasaṃmānyaḥ χ, cakram āsādya η1 η2, cakrasevyas tu γ1γ2 δ1 δ2 ζ3 π2
naivālasyaṃ cett. ] niṃdrālasyaṃ π1
prajāyate cett. ] tu jāyate ζ1 ζ3, tu jāyete η2, na jāyate π1
Sources
Jñānasāra 2.13cd–14ab cakra ] guṇa JS

tṛṣā ] ca tṛṇ JS

naivālasyaṃ ] naiva murchā JS Cf. Kaulajñānanirṇaya 7.18ab

yoginīgaṇasāmānyāḥ sṛṣṭisaṃhārakārakaḥ/

Testimonia
Haṭharatnāvalī 2.17, Yogacintāmaṇi f. 101v (\attr Haṭhayoga), Yuktabhavadeva 7.105 (\attr HP) sāmānyaḥ YBhD ] saṃsevyaḥ HRĀ YCM

saṃhārakārakaḥ HRĀ YCM ] sthityantakārakaḥ YBhD

tṛṣā HRĀ YBhD ] tṛṣṇā YCM

naivālasyaṃ HRĀ ] tandrālasyaṃ YCM, nālasya ca YBhD

prajāyate HRĀ YBhD ] na jāyate YCM
Jyotsna Commentary
योगिनीनां चक्रं योगिनीचक्रं योगिनीसमूहः. तस्य सम्ंमान्यः संसेव्यः. सृष्टिः प्रपञ्चोत्पत्तिः संहारस्तल्लयः तयोः कारकः कर्ता. क्षुधा भोक्तुमिच्छा न. तृषा जलपानेच्छा न. निद्रा सुषुप्तिर्न. आलस्यं कायचित्तगौरवात्प्रवृत्त्यभावः. कायगौरवं कफादिना चित्तगौरवं तमोगुणेन. नैव प्रजायते नैव प्रादुर्भवति. एवमभ्यासयोगेनेति प्रजायत इति च प्रतिवाक्यं सम्बध्यते.
yoginīnāṃ cakraṃ yoginīcakraṃ yoginīsamūhaḥ. tasya samṃmānyaḥ saṃsevyaḥ. sṛṣṭiḥ prapañcotpattiḥ saṃhāras tallayaḥ tayoḥ kārakaḥ kartā. kṣudhā bhoktum icchā na. tṛṣā jalapānecchā na. nidrā suṣuptir na. ālasyaṃ kāyacittagauravāt pravṛttyabhāvaḥ. kāyagauravaṃ kaphādinā cittagauravaṃ tamoguṇena. naiva prajāyate naiva prādurbhavati. evam abhyāsayogeneti prajāyata iti ca prativākyaṃ sambadhyate.
HP 2.56

भवेत्स्वच्छन्ददेहश्च सर्वोपद्रववर्जितः ।

अनेन विधिना सत्यं योगीन्द्रो भुविमण्डले ॥

bhavet svacchandadehaś ca sarvopadravavarjitaḥ /

anena vidhinā satyaṃ yogīndro bhuvimaṇḍale //

His body is as he wishes, and he is free from all misfortune. By means of this technique, he truly becomes a lord of yogis in the world.
Philological Commentary
The aiśa compound bhuvimaṇḍale, which is attested at Mañjuśrīmūlakalpa 45.221, is likely the original reading here. The alternative bhūmi is well-attested and so the change may have happened early in the transmission.

Readings

svacchanda cett. ] sattvaṃ ca χ
dehaś ca α1 α2 ε1 ζ1 ζ3 η2 π2 πω ] dehas tu γ1γ2 δ1 δ2, dehasya α3 χ, dehastha π1, dehaṃ ca η1
varjitaḥ cett. ] vivarjitaḥ πω
satyaṃ α1α2α3 ε1 η1 η2 π2 πω χ ] nityaṃ ζ1 ζ3 π1, yas tu γ1γ2 δ1 δ2
yogīndro cett. ] yogiṃdro πω, yogeṃdro α2 ζ1, yogibhyo ε1
bhuvi α3 ε1 η1 η2 π1π2πω ] bhūmi α1 α2 γ2 δ1 ζ1 ζ3 χ, bhumi δ2, muni γ1
Sources
Jñānasāra 2.14cd–15ab dehaś ca ] dehas tu JS

satyaṃ ] devi JS Cf. Śivasaṃhitā 3.94

anenaiva vidhānena yogīndro 'vanimaṇḍale/

bhavet svacchandacārī ca sarvāpatparivarjitaḥ//

Testimonia
Haṭharatnāvalī 2.18, Yogacintāmaṇi f. 101v (\attr Haṭhayoga), Yuktabhavadeva 7.106 (\attr HP) dehaś ca YBhD ] dehas tu HRĀ YCM, dehaḥ syāt HRĀv.l., dehasyāt HRĀv.l.

satyaṃ HRĀ YBhD ] yas tu YCM

bhuvimaṇḍale YBhD ] bhāti bhūtale HRĀ, bhūmimaṇḍale YCM
Jyotsna Commentary
भवेदिति. देहस्य शरीरस्य सत्त्वं बलं च भवेत्. अनेनोक्तेन विधिनाभ्यासविधिना योगीन्द्रो योगिनामिन्द्र इव योगीन्द्रो भूमिमण्डले सर्वैरुपद्रवैर्वर्जितः सर्वोपद्रववर्जितो भवेत् सत्यम्. सर्वं वाक्यं सावधारणमिति न्यायात्. यदुक्तं फलं तत्सत्यमेवेत्यर्थः.
bhaved iti. dehasya śarīrasya sattvaṃ balaṃ ca bhavet. anenoktena vidhinābhyāsavidhinā yogīndro yoginām indra iva yogīndro bhūmimaṇḍale sarvair upadravair varjitaḥ sarvopadravavarjito bhavet satyam. sarvaṃ vākyaṃ sāvadhāraṇam iti nyāyāt. yad uktaṃ phalaṃ tat satyam evety arthaḥ.

एवमेव उक्तं च ।

evam eva uktaṃ ca /

And the very same has been taught [as follows]:

Readings

evam eva uktaṃ ca α1 ε1 η1 ] evam eva uktaṃ ζ1, evam eva tad uktaṃ π1, uktaṃ ca η2, uktaṃ πω, evam evoktaṃ gorakṣakaḥ (evam evoktaṃ ca dittography) α3, gorakṣeṇaivam evoktaṃ ζ3, om. α2 γ1γ2 δ1 δ2 π2 χ
HP 2.57

रसनातालुमूलेन यः प्राणं सततं पिबेत् ।

अब्दार्धेन भवेत्तस्य सर्वरोगपरिक्षयः ॥ *

rasanātālumūlena yaḥ prāṇaṃ satataṃ pibet /

abdārdhena bhavet tasya sarvarogaparikṣayaḥ // *

He who continuously takes in the breath through the tongue and the root of the palate has all his diseases cured in half a year.
Philological Commentary
The compound rasanātālumūlena is difficult to understand. In his Haṭhasaṅketacandrikā (f. 79r–79v), Sundaradeva says that the external air strikes the root of the tongue and palate and the upper part of the uvula (atra muhū (mūhū codex) rasanātālumūlāhataṃ ghaṇṭikordhva\-bhāgāhataṃ bahiḥsthavāyuṃ vidhāya pibed ity arthaḥ). More helpful are the remarks of the commentator of the Yogataraṅgiṇī (2.39). He says that a hole or cavity (vivara) is made by the root of the palate with the help of the tongue. The yogi breathes through it (evaṃ rasanātālumūlena rasanā jihvā tatsahāyabhūtatālumūlena kṛtaṃ yad vivaraṃ, tena kṛtvā yaḥ yogī prāṇam anilaṃ prāṇavāyuṃ pibet pūrayet, tasya yogino ’bdārdhena ṣaṇmāsena sarvarogāṇāṃ nāśaḥ kṣayo bhavet/).

The idea of breathing through a hole between the root of the palate and tongue might have been intended by the parallel reading of the Yogacintāmaṇi: rasanā\-tālu\-yogena (‘by joining the tongue and palate'). We have thus translated rasanā\-tālu\-mūlena as ‘through the tongue and root of the palate’. It could also imply that the tongue is turned up and back to touch the root of the palate to make a hole that one breathes through (when the breath is taken in through the mouth). The Kumbhaka\-paddhati (137ab) states this more clearly:

rasanām unmukhīkṛtya sītkāraṃ kurvatā marut/

{[}The yogi] turns the tongue upwards and takes in the breath while making a sīt sound.
A similar practice is also described in Śivasaṃhitā 3.80:

rasanāṃ tālumūle yaḥ sthāpayitvā vipaścitaḥ/

pibet prāṇānilaṃ tasya rogāṇāṃ saṃkṣayo bhavet//

When the wise [yogi] places the tongue at the root of the palate and takes in the Prāṇa breath, his diseases are cured.

Readings

om. χ
mūlena cett. ] mūlaṃ ca α2, yogena γ1γ2 π2
prāṇaṃ cett. ] prāṇa η2 πω, prāṇāḥ γ1
abdārdhena cett. ] abdordhena α3, abardārddhe π1
sarvarogaparikṣayaḥ cett. ] sarvarogaparīkṣayaḥ η1, sarvāṃgasusthirakriyaṃ η2
Sources
Vivekamārtaṇḍa 120 satataṃ ] anilaṃ VM

 Cf. Kaulajñānanirṇaya 6.19

rasanātālumūle tu kṛtvā vāyuṃ pibec chanaiḥ/

ṣaṇmāsād abhyased devi mahārogaiḥ pramucyate//

Testimonia
Yogacintāmaṇi f. 101v (\attr Haṭhayoga), Yuktabhavadeva 7.107 (\attr Gorakṣanātha) mūlena YBhD ] yogena YCM Cf. Ānandakanda 1.20.137

jihvayā tālumūlena prāṇaṃ yaḥ pibati priye/

tasya ṣaṇmāsataḥ sarve rogā naśyanti yoginaḥ//

अथ शीतली ।

atha śītalī /

Now śītalī:

Readings

atha śītalī cett. ] atha śītalā α2, tathā śītalī η2, śītalī γ1γ2, om. δ1
HP 2.58

जिह्वया वायुमाकृष्य पूर्ववत्कुम्भनादनु ।

शनैस्तु घ्राणरन्ध्राभ्यां रेचयेदनिलं सुधीः ॥

jihvayā vāyum ākṛṣya pūrvavat kumbhanād anu /

śanais tu ghrāṇarandhrābhyāṃ recayed anilaṃ sudhīḥ //

The wise man should draw in air through the tongue and after retaining the breath as before gradually exhale through the nostrils.

Readings

jihvayā cett. ] jihvāyā α2, jihvāyāṃ α3, jihvā η1
pūrvavat cett. ] pūrvaṃ ca η2, pūrve ce α2
kumbhanād anu α1 ε1 ε2 π1 ] kuṃbhanād agu α2, kumbhakād anu γ2 δ1 δ2 ζ1 ζ3 π2, kumbhakādane γ1, kumbhasādhanam η1 η2 πω χ, kumbhayet tataḥ α3
śanais tu cett. ] śanaiḥ su ζ3, śanakair χ
ghrāṇa cett. ] prāṇa η2
anilaṃ cett. ] pavanaṃ χ
sudhīḥ γ2 δ1 δ2 ε1 π2 χ ] sudhī α1 α2 γ1 π1 πω, śanaiḥ α3 ζ1 η1 η2, tataḥ ζ3
Sources
Gorakṣaśataka 39cd–40ab kumbhanād ] kuṃbhakād GŚ Cf. Vivekamārtaṇḍa 139

kākacañcuvad āsyena śītalaṃ salilaṃ pibet/

prāṇaṃ prāṇavidhānajño yogī bhavati nirjaraḥ//

Testimonia
Haṭharatnāvalī 2.19, Yogacintāmaṇi f. 102v (\attr Yogabīja), Yuktabhavadeva 7.108 (\attr Gorakṣanātha) kumbhanād ] kumbhakād HRĀ YCM YBhD

śanais tu ghrāṇārandhrābhyāṃ YCM YBhD ] śanair aśītiparyantaṃ HRĀ Cf. Ānandakanda 1.20.135–136ab

kākacañcuvad āsyaṃ ca kṛtvā vāyuṃ sasūtkṛtam/

ādāya nāsārandhreṇa punas taṃ śvasanaṃ tyajet//

śītalīkaraṇākhyo 'yaṃ yogas tu jvarapittahṛt/

Jyotsna Commentary
शीतलीकुम्भकमाह जिह्वयेति. जिह्वया ओष्ठयोर्बहिर्निर्गतया विहङ्गमाधरचञ्चुसदृशया वायुम् आकृष्य शनैः पूरकं कृत्वेत्यर्थः. पूर्ववत्सूर्यभेदनवत्कुम्भस्य कुम्भकस्य साधनंम् विधानं कृत्वेत्यध्याहारः. सुधीः शोभना धीर्यस्य सः. घ्राणस्य रन्ध्रे घ्राणरन्ध्रे ताभ्यां नासापुटविवराभ्यां शनकैः शनैरेव. अव्ययसर्वनाम्नामित्य् अकच्. पवनं वायुम्रेचयेत्.
śītalīkumbhakam āha jihvayeti. jihvayā oṣṭhayor bahir nirgatayā vihaṅgamādharacañcusadṛśayā vāyum ākṛṣya śanaiḥ pūrakaṃ kṛtvety arthaḥ. pūrvavat sūryabhedanavat kumbhasya kumbhakasya sādhanaṃm vidhānaṃ kṛtvety adhyāhāraḥ. sudhīḥ śobhanā dhīr yasya saḥ. ghrāṇasya randhre ghrāṇarandhre tābhyāṃ nāsāpuṭavivarābhyāṃ śanakaiḥ śanair eva. avyayasarvanāmnām ity akac. pavanaṃ vāyum recayet.
HP 2.59

गुल्मप्लीहादिकान्दोषान् ज्वरं पित्तं क्षुधां तृषाम् ।

विषाणि शीतली नाम कुम्भको'यं निहन्ति च ॥

gulmaplīhādikān doṣān jvaraṃ pittaṃ kṣudhāṃ tṛṣām /

viṣāṇi śītalī nāma kumbhako'yaṃ nihanti ca //

This retention called śītalī cures diseases such as swelling and enlargement of the spleen, fever, [excess] bile, hunger and thirst.
Philological Commentary
An antecedent to a cooling practice involving the tongue can be found in the Kaulajñānanirṇaya (6.23–24), which mentions a point between the two front teeth that is cool to touch with the tongue:

dvaurājadantamadhyasthaṃ bindurūpaṃ vyavasthitam/

amṛtaṃ taṃ vijānīyād valīpalitanāśanam//

śītalasparśasaṃsthāne rasanāṃ kṛtvā tu buddhimān/

valīpalitanirmuktaḥ sarvavyādhivivarjitaḥ//

There is a point located between the two ‘royal teeth’ (rājadanta). One should know this to be [the place of] nectar that destroys wrinkles and grey hair. Putting the tongue in the place cool to the touch, the wise man becomes free of wrinkles and grey hair and devoid of all diseases.
We wish to thank Shaman Hatley for the reference and translation.

Readings

plīhādikān α1α2α3 ε1 π1π2πω χ ] plīhodaraṃ γ1γ2 δ1 δ2, plīhodarān ζ1 ζ3, śleṣmādayo η2, śleṣmādikā η1
doṣān α1α2α3 ε1 ζ3 π1π2πω ] doṣā η1, doṣāḥ η2, rogān ζ1 χ, cāpi γ1γ2 δ2, vāpi δ1
jvaraṃ α2 γ2 δ1 δ2 ε1 ζ1 π1 π2 χ ] jvalaṃ α1 γ1, jvara ζ3 η2 πω, jvarā η1, jvarān α3
pittaṃ cett. ] pitta η1 η2 πω, cāpi δ1 δ2
kṣudhāṃ α3 δ1 ε1 π1 π2 χ ] kṣudhā α1 α2 γ1γ2 δ2 η1 η2 πω, kṣayaṃ ζ1, kṣaya ζ3
tṛṣām cett. ] tṛṣā α2 η1 η2 πω, tṛṣam δ2
viṣāṇi α1α2α3 γ1γ2 ε1 ζ1 ζ3 π1 χ ] etāni η1 η2 πω, nāśinī π2, vidhivat δ1 δ2
kumbhako'yaṃ cett. ] kumbhakeyā δ1, kumbhikeyaṃ χ, kumbhako α1
nihanti ca α1 α2 γ1γ2 ε1 η2 π1π2πω ] nihanti hi α3 ζ1 ζ3 η1 χ, nirantaraṃ δ1, nigadyate δ2
Sources
Gorakṣaśataka 41 gulmaplīhādikān doṣān ] gulmaplīhādikā doṣāḥ GŚ

jvaraṃ pittaṃ kṣudhāṃ tṛṣām ] kṣayaṃ yānti pittaṃ jvaraṃ GŚ
Testimonia
Haṭharatnāvalī 2.20, Yogacintāmaṇi ms. L, f. 70r (\attr Yogabīja), Yuktabhavadeva 7.109 (\attr Gorakṣanātha) gulmaplīhādikān doṣān YBhD ] gulmaplīhodaraṃ doṣaṃ HRĀ, gulmaplīhodaraṃ cāpi YCM

jvaraṃ pittaṃ kṣudhāṃ tṛṣām YBhD ] jvarapittakṣudhātṛṣāḥ HRĀ, vātapittaṃ kṣudhāṃ tṛṣām

viṣāṇi HRĀ YCM ] anyāṃś ca YBhD

'yaṃ nihanti HRĀ YBhD ] vinihanti YCM
Jyotsna Commentary
शीतलीगुणानाह गुल्मेति. गुल्मश्च प्लीहश्च गुल्मप्लीहौ रोगविशेषावादी येषासां ते गुल्मप्लीहादिकास् तान्रोगानामयान्ज्वरं ज्वराख्यं रोगम्पित्तं पित्तविकारम्क्षुधां भोक्तुमिच्छाम्तृषाम् जलपानेच्छाम्विषाणि सर्पादिविषजनितविकारान्शीतली नामेति प्रसिद्धार्थकमव्ययमियमुक्ता कुम्भिका निहन्ति नितरां हन्ति. कुम्भशब्दः स्त्रीलिङ्गो 'पि. तथा च श्रीहर्षः

उदस्य कुम्भीरथह शातकुम्भजाः

इति स्वार्थे कप्रत्यये कुम्भी एव कुम्भिका इति.
śītalīguṇān āha gulmeti. gulmaś ca plīhaś ca gulmaplīhau rogaviśeṣāv ādī yeṣāsāṃ te gulmaplīhādikās tān rogān āmayān jvaraṃ jvarākhyaṃ rogam pittaṃ pittavikāram kṣudhāṃ bhoktum icchām tṛṣām jalapānecchām viṣāṇi sarpādiviṣajanitavikārān śītalī nāmeti prasiddhārthakam avyayam iyam uktā kumbhikā nihanti nitarāṃ hanti. kumbhaśabdaḥ strīliṅgo 'pi. tathā ca śrīharṣaḥ

udasya kumbhīr athaha śātakumbhajāḥ

iti svārthe kapratyaye kumbhī eva kumbhikā iti.

अथ भस्त्रिका ।

atha bhastrikā /

Now bhastrikā:

Readings

atha bhastrikā cett. ] atha bhrastrikā ε1, atha bhastikā δ2, bhastikā γ1, bhasrikā γ2, om. δ1
HP 2.60

ऊर्वोरुपरि चेद्धत्ते उभे पादतले तथा ।

पद्मासनं भवेत्सम्यक् सर्वपापप्रणाशनम् ॥

ūrvor upari ced dhatte ubhe pādatale tathā /

padmāsanaṃ bhavet samyak sarvapāpapraṇāśanam //

If [the yogi] places the soles of both feet on the thighs, the lotus pose, which destroys all bad deeds, duly arises.

Readings

ūrvor cett. ] jānvor ε1
ced dhatte α1 α2 ε1 ζ1 ] vai dhatte η2 πω, veddhaṃte π1, saṃdhatte α3 η1, saṃsthāpya γ1γ2 δ1 δ2 ζ3 π2 χ
ubhe cett. ] śubhe χ, yathā α3
tathā cett. ] yadā α1 α2, sadā πω, ubhe α3 χ
samyak cett. ] satya α3, etat ε1 π2 χ
Sources
Gorakṣaśataka 14
Testimonia
Yogacintāmaṇi f. 102r (\attr Yogabīja), Yuktabhavadeva 7.110 (\attr Gorakṣanātha) ced dhatte ] saṃsthāpya YCM, cādhatte YBhD
Jyotsna Commentary
भस्त्राकुम्भकस्य पद्मासनपूर्वकमेवानुष्ठानात्तदादौ पद्मासनमाह ऊर्वोरिति. उपर्युत्ताने शुभे शुद्धे उभे द्वे पादयोस्तले 'धःप्रदेशे ऊर्वोः संस्थाप्य सम्यक्स्थापयित्वा वसेत्. एतत् पद्मासनं भवेत्. कीदृशम्सर्वेषां पापानां प्रकर्षेण नाशनम्. अत्रोपरीत्यव्ययम् उत्तानवाचकम्. तथा च कारकेषु मनोरमायां उपर्युपरि बुद्धीनामित्यत्रोपरिबुद्धीनामित्यस्योत्तानबुद्धीनामिति व्याख्यानं कृतम्.
bhastrākumbhakasya padmāsanapūrvakam evānuṣṭhānāt tadādau padmāsanam āha ūrvor iti. upary uttāne śubhe śuddhe ubhe dve pādayos tale 'dhaḥpradeśe ūrvoḥ saṃsthāpya samyak sthāpayitvā vaset. etat padmāsanaṃ bhavet. kīdṛśam sarveṣāṃ pāpānāṃ prakarṣeṇa nāśanam. atroparīty avyayam uttānavācakam. tathā ca kārakeṣu manoramāyāṃ upary upari buddhīnām ity atroparibuddhīnām ity asyottānabuddhīnām iti vyākhyānaṃ kṛtam.
HP 2.61

सम्यक्पद्मासनं बद्ध्वा समग्रीवोदरः सुधीः ।

मुखं संयम्य यत्नेन प्राणं घ्राणेन रेचयेत् ॥*

samyak padmāsanaṃ baddhvā samagrīvodaraḥ sudhīḥ /

mukhaṃ saṃyamya yatnena prāṇaṃ ghrāṇena recayet //*

Having correctly adopted the lotus pose, with his neck and torso straight the wise man should close the mouth and forcefully exhale the breath through the nose [\ldots ]

Readings

samyak cett. ] tataḥ ε1
sama cett. ] same η1, samyak α2
°odaraḥ sudhīḥ cett. ] °odaraṃ sudhī α1 α2 π1, °odara śudhī πω
mukhaṃ cett. ] sukhaṃ γ1
saṃyamya cett. ] saṃjamya δ1, niyamya ε1
prāṇaṃ cett. ] ghrāṇaṃ δ1
recayet cett. ] pūrayet α3
Sources
Gorakṣaśataka 41cd–42ab samyak ] tataḥ GŚ
Testimonia
Yogacintāmaṇi f. 102r (\attr Yogabīja), Yuktabhavadeva 7.111 (\attr Gorakṣanātha) sudhīḥ YCM ] śanaiḥ YBhD
Jyotsna Commentary
भस्त्रिकाकुम्भकमाह सम्यगिति. ग्रीवा च उदरं च ग्रीवोदरम्. प्राण्यङ्गत्वादेकवद्भावः. समं ग्रीवोदरं यस्य स समग्रीवोदरः. सुस्थिता धीर्यस्य स सुधीः. पद्मासनं सम्यक्स्थिरं बद्ध्वा मुखं संयम्य संयतं कृत्वा यत्नेन प्रयत्नेन घ्राणेन घ्राणस्यैकतरेण रन्ध्रेण प्राणं शरीरान्तःस्थितं वायुं रेचयेत्.
bhastrikākumbhakam āha samyag iti. grīvā ca udaraṃ ca grīvodaram. prāṇyaṅgatvād ekavadbhāvaḥ. samaṃ grīvodaraṃ yasya sa samagrīvodaraḥ. susthitā dhīr yasya sa sudhīḥ. padmāsanaṃ samyak sthiraṃ baddhvā mukhaṃ saṃyamya saṃyataṃ kṛtvā yatnena prayatnena ghrāṇena ghrāṇasyaikatareṇa randhreṇa prāṇaṃ śarīrāntaḥsthitaṃ vāyuṃ recayet.
HP 2.62

यथा लगति हृत्कण्ठकपाले श्वसनं ततः ।

वेगेन पूरयेत्किंचित् हृत्पद्मावधि मारुतम् ॥

yathā lagati hṛtkaṇṭhakapāle śvasanaṃ tataḥ /

vegena pūrayet kiṃcit hṛtpadmāvadhi mārutam //

[\ldots ] in such a way that the breath comes into contact with the chest, throat, and skull. He should then quickly inhale a small amount of breath as far as the heart lotus.
Philological Commentary
Apart from α1, the reading śvasanaṃ is not well attested. We have adopted it because it provides a plausible subject for the verb lagati (i.e. `breath comes into contact with'). Most manuscripts, as well as the Jyotsnā, have sasvanam (`with sound'), which requires that one infer that the breath is the subject.

Readings

yathā cett. ] yadā δ1 η1 η2 πω, yadvā γ1
lagati cett. ] galati ζ3
hṛtkaṇṭha α1 α2 ε1 ζ1 π1 π2 ] hṛkaṃṭhaṃ γ1, hṛtkaṇṭhe α3 γ2 δ1 δ2 ζ3 η1 η2 πω χ
kapāle α1 α3 ζ1 η1 ] kapāla γ1 η2, kapālā° γ2 δ1 δ2 ζ3 π2 χ, kapola α2, kapolaṃ ε1 π1, kapole πω
śvasanaṃ tataḥ α1 ] svāsanaṃ tataḥ πω, saśvanaṃ tataḥ α2, sasvanaṃ tataḥ ζ1 π1, syarśanaṃ tataḥ η2, nisvanaṃ tataḥ α3, ca samantataḥ η1, sasvaro marut ε1, °vadhi sasvanaṃ γ1γ2 χ, °vadhi niḥsvanaṃ π2, °vadhi pūrayet δ1 δ2 ζ3
kiṃcit cett. ] samyak γ1γ2 δ1 δ2, cāpi χ
hṛt cett. ] syāt δ1
mārutam cett. ] mārutaḥ πω, kevalaṃ ζ3
Sources
Gorakṣaśataka 42cd–43ab hṛtkaṇṭha ] kaṇṭhāt tu GŚ

śvasanaṃ ] sasvanaṃ GŚ
Testimonia
Yogacintāmaṇi f. 102r (\attr Yogabīja), Yuktabhavadeva 7.112 (\attr Gorakṣanātha) kaṇṭhakapāle śvasanaṃ tataḥ ] kaṇṭhe kapālāvadhi pūrayet YCM, kaṇṭhakapāleṣu ca sasvanam YBhD

kiñ cit YBhD ] samyag YCM
Jyotsna Commentary
रेचकप्रकारमाह यथेति. हृच्च कण्ठश्च हृत्कण्ठं तस्मिन्हृत्कण्ठे. समाहारद्वन्द्वः. कपालावधि कपालपर्यन्तं स्वनेन सहितं सस्वनंम्यथा स्यात्तथा येन प्रकारेण लगति. प्राण इति शेषः. तथा रेचयेत्. हृत्पद्ममवधिर्यस्मिन्कर्मणि तत्हृत्पद्मावधि वेगेन तरसा मारुतं वायुं पूरयेत्. चापीति पादपूरणार्थम्.
recakaprakāram āha yatheti. hṛc ca kaṇṭhaś ca hṛtkaṇṭhaṃ tasmin hṛtkaṇṭhe. samāhāradvandvaḥ. kapālāvadhi kapālaparyantaṃ svanena sahitaṃ sasvanaṃm yathā syāt tathā yena prakāreṇa lagati. prāṇa iti śeṣaḥ. tathā recayet. hṛtpadmam avadhir yasmin karmaṇi tat hṛtpadmāvadhi vegena tarasā mārutaṃ vāyuṃ pūrayet. cāpīti pādapūraṇārtham.
HP 2.63

पुनर्विरेचयेत्तद्वत्पूरयेच्च पुनः पुनः ।

यथैव लोहकाराणां भस्त्रा वेगेन चाल्यते ॥

punar virecayet tadvat pūrayec ca punaḥ punaḥ /

yathaiva lohakārāṇāṃ bhastrā vegena cālyate //

He should then exhale and inhale in this way over and over again. In the very same way as blacksmiths’ bellows (bhastrā) are operated forcefully, [...]

Readings

virecayet cett. ] virecanaṃ πω
pūrayec ca α1α2α3 ε1 η2 π1π2πω χ ] pūrayed vā ζ1 ζ3 η1, pūrayitvā γ1γ2 δ2, pūraïtvā δ1
punaḥ punaḥ cett. ] punas tataḥ δ2
lohakārāṇāṃ cett. ] lohakārasya ε1, lohakāreṇa η1 χ
Sources
Gorakṣaśataka 43cd–44ab
Testimonia
Haṭharatnāvalī 2.22ab (cd only) pūrayec ca YBhD ] pūrayitvā YCM

bhastrā HRĀv.l.YCM YBhD ] bhastrī HRĀ
Jyotsna Commentary
पुनरिति. तद्वत्पूर्ववत्पुनर्विरेचयेत्पुनः पुनः पूरयेच्चेत्यन्वयः. उक्ते 'र्थे दृष्टान्तम् आह यथैवेति. लोहकारेण लोहविकाराणां कर्त्रा भस्त्रा अग्नेर्धमनसाधनीभूतं चर्म यथैव येनैव प्रकारेण वेगेन चाल्यते.
punar iti. tadvat pūrvavat punar virecayet punaḥ punaḥ pūrayec cety anvayaḥ. ukte 'rthe dṛṣṭāntam āha yathaiveti. lohakāreṇa lohavikārāṇāṃ kartrā bhastrā agner dhamanasādhanībhūtaṃ carma yathaiva yenaiva prakāreṇa vegena cālyate.
HP 2.64

तथैव स्वशरीरस्थं चालयेत्पवनं धिया ।

यदा श्रमो भवेद्देहे तदा सूर्येण पूरयेत् ॥

tathaiva svaśarīrasthaṃ cālayet pavanaṃ dhiyā /

yadā śramo bhaved dehe tadā sūryeṇa pūrayet //

[... the yogi] should attentively move the breath in his body. When fatigue arises in the body he should inhale through the sun [channel] [\ldots ]

Readings

sthaṃ cett. ] sthaś δ1
cālayet cett. ] cāyet η2, cālyate γ1γ2 δ1 δ2
pavanaṃ cett. ] pavano δ1
dhiyā cett. ] yathā δ1, śanaiḥ η2, sthalī πω
yadā cett. ] yathā α3 δ1 δ2, tathā ζ1
śramo cett. ] kramo ζ1
tadā cett. ] tathā α3 δ1 δ2 ε1 η1
pūrayet cett. ] recayet ζ3
Sources
Gorakṣaśataka 44cd–45ab
Testimonia
Haṭharatnāvalī 2.22cd–23ab, Yogacintāmaṇi f. 102r (\attr Yogabīja), Yuktabhavadeva 7.114 (\attr Gorakṣanātha) sthaṃ cālayet pavanaṃ HRĀ YBhD ] sthaś cālyate pavano YCM

dhiyā YCM YBhD ] sudhīḥ HRĀ

yadā YBhD ] yathā HRĀ YCM

tadā YBhD ] tathā HRĀ YCM

sūryeṇa pūrayet HRĀ ] vegena pūrayet YCM, sūryeṇa recayet YBhD
Jyotsna Commentary
तथैवेति. तथैव तेनैव प्रकारेण स्वशरीरस्थं स्वशरीरे स्थितं पवनं प्राणं धिया बुद्ध्या चालयेत्. रेचकपूरकयोर्निरन्तरावर्तनेन चालनस्यावधिमाह यदा श्रम इति. यदा यस्मिन् काले देहे शरीरे श्रमो रेचकपूरकयोर्निरन्तरावर्तनेनायासो भवेत्तदा तस्मिन्काले सूर्येण सूर्यनाड्या पूरयेत्.
tathaiveti. tathaiva tenaiva prakāreṇa svaśarīrasthaṃ svaśarīre sthitaṃ pavanaṃ prāṇaṃ dhiyā buddhyā cālayet. recakapūrakayor nirantarāvartanena cālanasyāvadhim āha yadā śrama iti. yadā yasmin kāle dehe śarīre śramo recakapūrakayor nirantarāvartanenāyāso bhavet tadā tasmin kāle sūryeṇa sūryanāḍyā pūrayet.
HP 2.65

यथोदरं भवेत्पूर्णं पवनेन तथा लघु ।

धारयेन्नासिकां मध्यातर्जनीभ्यां विना दृढम् ॥

yathodaraṃ bhavet pūrṇaṃ pavanena tathā laghu /

dhārayen nāsikāṃ madhyātarjanībhyāṃ vinā dṛḍham //

{[}\ldots ] in such a way that the abdomen is filled by the breath, and hold the nose quickly [and] firmly without using the middle and index fingers.
Philological Commentary
Only three of the collated witnesses (γ2, ζ3and δ2) have madhyātarjanībhyāṃ (`with the middle and index fingers') and this reading is not well attested by the manuscripts of the source text and testimonia. To hold the nose without the middle and index fingers is consistent with the way alternate nostril breathing is done in modern yoga (e.g. Iyengar 1991: 443–444) as well as in some ritual manuals, as for instance in Sāhib Kaula's Śyāmāpaddhati: dakṣānāmākaniṣṭā\-bhyāṃ vāmaṃ puṭaṃ ca niruddhya (see Hanneder: forthcoming). However, the reading of many manuscripts suggests that the nose was held by all the fingers of both hands, except the index fingers (nāsikāmadhye tarjanībhyāṃ vinā), which seems highly impracticable, or that the nose was held by only the index fingers of both hands (nāsikāmadhye tarjanībhyāṃ tathā). It is likely that scribes changed madhyātarjanībhyāṃ to madhye tarjanībhyāṃ or madhyaṃ tarjanībhyāṃ because of the pāda break.

Readings

yathodaraṃ α1 α2 γ1γ2 δ1 δ2 ε1 π1 π2 χ ] yadodaraṃ α3, athodaraṃ ζ1 ζ3 η1 η2 πω
bhavet cett. ] labhet α1, yadā ζ1 ζ3
pavanena cett. ] anilena χ
tathā cett. ] tadā α3 ζ1, yathā η1 π1
laghu cett. ] laghuḥ α2 η2 π2 πω
dhārayen cett. ] dhāvayen ζ1, dhārayan γ1 η1
nāsikāṃ δ2 π1 πω χ ] nāmikāṃ γ2, nāsikā α1 α2 α3 δ1 ε1 ζ1 ζ3 η2 π2, nāśikā γ1 η1
madhyā γ2 δ2 ζ3 χ ] madhyaṃ α1 α3 ε1, madhyāṃ ζ1, madhya π1, madhye α2 γ1 η1 η2 π2 πω, mādhyāt δ1
tarjanībhyāṃ cett. ] tarjanabhyāṃ γ1, aṅgulībhyāṃ η1 η2
vinā cett. ] tathā η2
Sources
Gorakṣaśataka 45cd–46ab dhārayen ] dhārayan GŚ

nāsikāṃ GŚ (em.) ] nāsikā GŚv.l.

madhyā GŚ (em.) ] madhyaṃ GŚv.l., madhye GŚv.l.
Testimonia
Haṭharatnāvalī 2.23cd–24ab, Yogacintāmaṇi f. 102r (\attr Yogabīja), Yuktabhavadeva 7.115 (\attr Gorakṣanātha) nāsikāṃ madhyā HRĀ ] nāsikāṃ madhya YCM, nāsikāmadhye YBhD HRĀv.l.
Jyotsna Commentary
यथेति. यथा येन प्रकारेण पवनेन वायुना लघु क्षिप्रमेवोदरं पूर्णं भवेत्तथा तेन प्रकारेण सूर्यनाड्या पूरयेत्. लघु क्षिप्रमरं द्रुतमित्यमरः. पूरकानन्तरं यत्कर्तव्यं तदाह धारयेदिति. मध्यातर्जनीभ्यां मध्यमातर्जनीभ्यां विना अङ्गुष्ठानामिकाकनिष्ठिकाभिर्नासिकां दृढं धारयेत्. अङ्गुष्ठेन दक्षिणनासापुटं निरुध्यानामिकाकनिष्ठिकाभ्यां वामनासापुटं निरुध्य नासिकां दृढं गृह्णीयादित्यर्थः.
yatheti. yathā yena prakāreṇa pavanena vāyunā laghu kṣipram evodaraṃ pūrṇaṃ bhavet tathā tena prakāreṇa sūryanāḍyā pūrayet. laghu kṣipram araṃ drutam ity amaraḥ. pūrakānantaraṃ yat kartavyaṃ tad āha dhārayed iti. madhyātarjanībhyāṃ madhyamātarjanībhyāṃ vinā aṅguṣṭhānāmikākaniṣṭhikābhir nāsikāṃ dṛḍhaṃ dhārayet. aṅguṣṭhena dakṣiṇanāsāpuṭaṃ nirudhyānāmikākaniṣṭhikābhyāṃ vāmanāsāpuṭaṃ nirudhya nāsikāṃ dṛḍhaṃ gṛhṇīyād ity arthaḥ.
HP 2.66

कुम्भकं पूर्ववत्कृत्वा रेचयेदिडयानिलम् ।

वातपित्तश्लेष्महरं शरीराग्निविवर्धनम् ॥

kumbhakaṃ pūrvavat kṛtvā recayed iḍayānilam /

vātapittaśleṣmaharaṃ śarīrāgnivivardhanam //

[The yogi] should hold the breath as before then exhale through Iḍā. [Because] it removes [imbalances] in wind, bile and phlegm, increases the body’s fire, [\dots ]
Metre: Anuṣṭubh (c: bha-vipulā)

Readings

kumbhakaṃ pūrvavat cett. incl. α3 ] kumbhakaṃ pūrakaṃ α1 η1 η2, vidhivat kumbhakaṃ χ
iḍayānilam α1α2α3 γ2 ε1 ζ3 η2 π1 π2 χ ] iḍayānalam πω, idayānilaṃ γ1, ekayānilam ζ1 η1, iḍayā tataḥ δ1 δ2
vātapittaśleṣmaharaṃ cett. ] kaphapittānilaharaṃ ε1
vivardhanam cett. ] pravardhanam η1, vivajitaṃ δ1
Sources
Gorakṣaśataka 46cd–47ab vātapittaśleṣmaharaṃ ] kaṇṭhotthitānalaharaṃ GŚ
Testimonia
Haṭharatnāvalī 2.24cd–25ab, Yogacintāmaṇi f. 102r (\attr Yogabīja), Yuktabhavadeva 7.116 (\attr Gorakṣanātha) iḍayānilam HRĀ ] iḍayā tataḥ YCM, iḍayā śanaiḥ YBhD
Jyotsna Commentary
विधिवदिति. विधिवत्बन्धपूर्वकं कुम्भकं कृत्वा इडया चन्द्रनाड्यानिलं वायुं रेचयेत्. भस्त्राकुम्भकस्येयं परिपाटी. वामनासिकापुटं दक्षिणभुजानामिकाकनिष्ठिकाभ्यां निरुध्य दक्षिणानासिकापुटेन भस्त्रावद्वेगेन रेचकपूरकाः कार्याः. श्रमे जाते तेनैव नासापुटेन पूरकं कृत्वाङ्गुष्ठेन दक्षिणं नासिकापुटं निरुध्य यथाशक्ति कुम्भकं धारयेत्. पश्चादिडया रेचयेत्. पुनर्दक्षिणनासापुटमङ्गुष्ठेन निरुध्य वामनासिकापुटेन भस्त्रावज्झटिति रेचकपूरकाः कर्तव्याः. श्रमे जाते तेनैव नासिकापुटेन पूरकं कृत्वानामिकाकनिष्ठिकाभ्यां वामनासिकापुटं निरुध्य यथाशक्ति कुम्भकं कृत्वा पिङ्गलया रेचयेदित्येका रीतिः. वामनासिकापुटमनामिकाकनिष्ठिकाभ्यां निरुध्य दक्षिणनासिकापुटेन पूरकं कृत्वा झटित्य् अङ्गुष्ठेन दक्षिणनासिकापुटं निरुध्य वामनासापुटेन रेचयेद्. एवं शतधा कृत्वा श्रमे जाते तेनैव पूरयेत्. बन्धपूर्वकं कृत्वेडया रेचयेत्. पुनर्दक्षिणनासापुटमङ्गुष्ठेन निरुध्य वामनासापुटेन पूरकं कृत्वा झटिति वामनासिकापुटमनामिकाकनिष्ठिकाभ्यां निरुध्य पिङ्गलया रेचयेद्भस्त्रावत्. पुनः पुनरेवं कृत्वा रेचकपूरकावृत्तिश्रमे जाते वामनासापुटेनैव पूरकं कृत्वानामिकाकनिष्ठिकाभ्यां धृत्वा कुम्भकं कृत्वा पिङ्गलया रेचयेदिति द्वितीया रीतिः. भस्त्रिकागुणानाह वातपित्तेति. वातश्च पित्तं च श्लेष्मा च वातपित्तश्लेष्माणस्तान्हरतीति तत् तादृशं शरीरे देहे यो 'ग्निर्जठरानलस्तस्य विशेषेण वर्धनं दीपनम्. क्षिप्रं शीघ्रं कुण्डल्याः सुप्ताया बोधकं बोधकर्तृ पुनातीति पवनं पवित्रकारकं सुखं ददातीति सुखदं हितं त्रिदोषहरत्वात्सर्वेषां हितं सर्वदा च हितम्. सर्वेषां कुम्भकानां सर्वदा हितत्वे 'पि सूर्यभेदनोज्जायिनावुष्णौ प्रायेण शीते हितौ. सीत्कारीशीतल्यौ शीतले प्रायेणोष्णे हिते. भस्त्राकुम्भकः समशीतोष्णः सर्वदा हितः. सर्वेषां कुम्भकानां सर्वरोगहरत्वे 'पि सूर्यभेदनं प्रायेण वातहरम्. उज्जायी प्रायेण श्लेष्महरः. सीत्कारीशीतल्यौ प्रायेण पित्तहरे. भस्त्राख्यः कुम्भकः त्रिदोषहरः इति बोध्यम्. ब्रह्मनाडी सुषुम्न्णा ब्रह्मप्रापकत्वात्. तथा च श्रुतिः

शतं चैका च हृदयस्य नाड्यस्

तासां मूर्धानमभिनिःसृतैका

तयोर्ध्वमायन्नमृतत्वमेति

विष्वङ्ङन्या उत्क्रमणे भवन्ति

तस्या मुखे 'ग्रभागे संस्थः सम्यक्स्थितो यः कफादिरूपो 'र्गलः प्राणगतिप्रतिबन्धकस्तस्य नाशनं नाशकर्तृ.
vidhivad iti. vidhivat bandhapūrvakaṃ kumbhakaṃ kṛtvā iḍayā candranāḍyānilaṃ vāyuṃ recayet. bhastrākumbhakasyeyaṃ paripāṭī. vāmanāsikāpuṭaṃ dakṣiṇabhujānāmikākaniṣṭhikābhyāṃ nirudhya dakṣiṇānāsikāpuṭena bhastrāvad vegena recakapūrakāḥ kāryāḥ. śrame jāte tenaiva nāsāpuṭena pūrakaṃ kṛtvāṅguṣṭhena dakṣiṇaṃ nāsikāpuṭaṃ nirudhya yathāśakti kumbhakaṃ dhārayet. paścād iḍayā recayet. punar dakṣiṇanāsāpuṭam aṅguṣṭhena nirudhya vāmanāsikāpuṭena bhastrāvaj jhaṭiti recakapūrakāḥ kartavyāḥ. śrame jāte tenaiva nāsikāpuṭena pūrakaṃ kṛtvānāmikākaniṣṭhikābhyāṃ vāmanāsikāpuṭaṃ nirudhya yathāśakti kumbhakaṃ kṛtvā piṅgalayā recayed ity ekā rītiḥ. vāmanāsikāpuṭam anāmikākaniṣṭhikābhyāṃ nirudhya dakṣiṇanāsikāpuṭena pūrakaṃ kṛtvā jhaṭity aṅguṣṭhena dakṣiṇanāsikāpuṭaṃ nirudhya vāmanāsāpuṭena recayed. evaṃ śatadhā kṛtvā śrame jāte tenaiva pūrayet. bandhapūrvakaṃ kṛtveḍayā recayet. punar dakṣiṇanāsāpuṭam aṅguṣṭhena nirudhya vāmanāsāpuṭena pūrakaṃ kṛtvā jhaṭiti vāmanāsikāpuṭam anāmikākaniṣṭhikābhyāṃ nirudhya piṅgalayā recayed bhastrāvat. punaḥ punar evaṃ kṛtvā recakapūrakāvṛttiśrame jāte vāmanāsāpuṭenaiva pūrakaṃ kṛtvānāmikākaniṣṭhikābhyāṃ dhṛtvā kumbhakaṃ kṛtvā piṅgalayā recayed iti dvitīyā rītiḥ. bhastrikāguṇān āha vātapitteti. vātaś ca pittaṃ ca śleṣmā ca vātapittaśleṣmāṇas tān haratīti tat tādṛśaṃ śarīre dehe yo 'gnir jaṭharānalas tasya viśeṣeṇa vardhanaṃ dīpanam. kṣipraṃ śīghraṃ kuṇḍalyāḥ suptāyā bodhakaṃ bodhakartṛ punātīti pavanaṃ pavitrakārakaṃ sukhaṃ dadātīti sukhadaṃ hitaṃ tridoṣaharatvāt sarveṣāṃ hitaṃ sarvadā ca hitam. sarveṣāṃ kumbhakānāṃ sarvadā hitatve 'pi sūryabhedanojjāyināv uṣṇau prāyeṇa śīte hitau. sītkārīśītalyau śītale prāyeṇoṣṇe hite. bhastrākumbhakaḥ samaśītoṣṇaḥ sarvadā hitaḥ. sarveṣāṃ kumbhakānāṃ sarvarogaharatve 'pi sūryabhedanaṃ prāyeṇa vātaharam. ujjāyī prāyeṇa śleṣmaharaḥ. sītkārīśītalyau prāyeṇa pittahare. bhastrākhyaḥ kumbhakaḥ tridoṣaharaḥ iti bodhyam. brahmanāḍī suṣumnṇā brahmaprāpakatvāt. tathā ca śrutiḥ

śataṃ caikā ca hṛdayasya nāḍyas

tāsāṃ mūrdhānam abhiniḥsṛtaikā

tayordhvam āyann amṛtatvam eti

viṣvaṅṅ anyā utkramaṇe bhavanti

tasyā mukhe 'grabhāge saṃsthaḥ samyak sthito yaḥ kaphādirūpo 'rgalaḥ prāṇagatipratibandhakas tasya nāśanaṃ nāśakartṛ.
HP 2.67

कुण्डलीबोधकं वक्रभावघ्नं सुखदं शुभम् ।

ब्रह्मनाडीमुखे संस्थकफाद्यर्गलनाशनम् ॥

kuṇḍalībodhakaṃ vakrabhāvaghnaṃ sukhadaṃ śubham /

brahmanāḍīmukhe saṃsthakaphādyargalanāśanam //

[\ldots ] awakens Kuṇḍalinī, stops her from being coiled, bestows happiness, is auspicious, and destroys the blockage of phlegm etc., situated at the mouth of the central channel,[\dots ]
Philological Commentary
In the first verse quarter, we have adopted vakra (ε1), which is close to the reading of the αgroup (i.e. cakraṃ). In compound with bhāvaghnaṃ (α1, α3etc.) and following the awakening of Kuṇḍalinī, vakra makes good sense. According to the manuscripts available to us, the reading of the Gorakṣaśataka (vajraṃ) is not in the transmission of the Haṭhapradīpikā.

Readings

bodhakaṃ α1 α3 ε1 ζ1 ζ3 η1 χ ] bodhakaḥ η2 πω, bodhanaṃ γ1γ2 δ1 δ2 π1 π2, nodha α2
vakra ε1 ] cakra π1, cakraṃ α1 α2, [va]ktraṃ α3, vipra ζ1 η1, sarva ζ3, kṣipraṃ χ, kuryāt γ1γ2 δ1 δ2, karttur π2, kumbho η2 πω
bhāvaghnaṃ α1 α3 ε1 ζ1 π1 ] bhavaghnaṃ η1 π2, bhāvadaṃ α2, pāpaghnaṃ γ2 δ1 δ2, pāpapuṃ γ1, pavanaṃ χ, doṣaghnaṃ ζ3, rogaghnaḥ η2 πω
sukhadaṃ cett. ] sukhadaḥ η2 πω, śubhadaṃ δ2, supada α2
śubham cett. ] śubhaḥ η2 πω, tathā δ1, hitaṃ χ
mukhe saṃstha α3 ζ3 η1 π1 πω χ ] mukhe saṃsthaṃ α1 δ2 ζ1 π2, sukhe saṃsthaṃ δ1, mukhe saṃsthaḥ η2, mukhaṃ saṃstha α2, mukhāntastha ε1, mukhaṃtastha γ1, mukhāṃtatstha γ2
kaphādyargala cett. ] kapāṭārgala ε1 π1, kapāṭergala η1, kaphaughagala π2, kaphāvāta α3
nāśanam cett. ] nāśanaḥ η2
Sources
Gorakṣaśataka 47cd–48ab vakra ] vajraṃ GŚ

bhāva ] pāpa GŚ

sukhadaṃ śubham ] śubhadaṃ sukham GŚ

mukhe saṃstha ] mukhāntaḥstha GŚ
Testimonia
Haṭharatnāvalī 2.25cd (cd only), Yogacintāmaṇi f. 102r (\attr Yogabīja), Yuktabhavadeva 7.117 (\attr Gorakṣanātha) bodhakaṃ ] bodhanaṃ YCM, bodhanaṃ YBhD

vakra ] kuryāt YCM, sarva YBhD

bhāva ] pāpa YCM, doṣa YBhD

mukhe saṃstha HRĀ ] mukhe saṃsthaṃ YCM, mukhāntastha YBhD

kaphādyargala HRĀ YBhD ] kapāṭārgala YCM
Jyotsna Commentary
विधिवदिति. विधिवत्बन्धपूर्वकं कुम्भकं कृत्वा इडया चन्द्रनाड्यानिलं वायुं रेचयेत्. भस्त्राकुम्भकस्येयं परिपाटी. वामनासिकापुटं दक्षिणभुजानामिकाकनिष्ठिकाभ्यां निरुध्य दक्षिणानासिकापुटेन भस्त्रावद्वेगेन रेचकपूरकाः कार्याः. श्रमे जाते तेनैव नासापुटेन पूरकं कृत्वाङ्गुष्ठेन दक्षिणं नासिकापुटं निरुध्य यथाशक्ति कुम्भकं धारयेत्. पश्चादिडया रेचयेत्. पुनर्दक्षिणनासापुटमङ्गुष्ठेन निरुध्य वामनासिकापुटेन भस्त्रावज्झटिति रेचकपूरकाः कर्तव्याः. श्रमे जाते तेनैव नासिकापुटेन पूरकं कृत्वानामिकाकनिष्ठिकाभ्यां वामनासिकापुटं निरुध्य यथाशक्ति कुम्भकं कृत्वा पिङ्गलया रेचयेदित्येका रीतिः. वामनासिकापुटमनामिकाकनिष्ठिकाभ्यां निरुध्य दक्षिणनासिकापुटेन पूरकं कृत्वा झटित्य् अङ्गुष्ठेन दक्षिणनासिकापुटं निरुध्य वामनासापुटेन रेचयेद्. एवं शतधा कृत्वा श्रमे जाते तेनैव पूरयेत्. बन्धपूर्वकं कृत्वेडया रेचयेत्. पुनर्दक्षिणनासापुटमङ्गुष्ठेन निरुध्य वामनासापुटेन पूरकं कृत्वा झटिति वामनासिकापुटमनामिकाकनिष्ठिकाभ्यां निरुध्य पिङ्गलया रेचयेद्भस्त्रावत्. पुनः पुनरेवं कृत्वा रेचकपूरकावृत्तिश्रमे जाते वामनासापुटेनैव पूरकं कृत्वानामिकाकनिष्ठिकाभ्यां धृत्वा कुम्भकं कृत्वा पिङ्गलया रेचयेदिति द्वितीया रीतिः. भस्त्रिकागुणानाह वातपित्तेति. वातश्च पित्तं च श्लेष्मा च वातपित्तश्लेष्माणस्तान्हरतीति तत् तादृशं शरीरे देहे यो 'ग्निर्जठरानलस्तस्य विशेषेण वर्धनं दीपनम्. क्षिप्रं शीघ्रं कुण्डल्याः सुप्ताया बोधकं बोधकर्तृ पुनातीति पवनं पवित्रकारकं सुखं ददातीति सुखदं हितं त्रिदोषहरत्वात्सर्वेषां हितं सर्वदा च हितम्. सर्वेषां कुम्भकानां सर्वदा हितत्वे 'पि सूर्यभेदनोज्जायिनावुष्णौ प्रायेण शीते हितौ. सीत्कारीशीतल्यौ शीतले प्रायेणोष्णे हिते. भस्त्राकुम्भकः समशीतोष्णः सर्वदा हितः. सर्वेषां कुम्भकानां सर्वरोगहरत्वे 'पि सूर्यभेदनं प्रायेण वातहरम्. उज्जायी प्रायेण श्लेष्महरः. सीत्कारीशीतल्यौ प्रायेण पित्तहरे. भस्त्राख्यः कुम्भकः त्रिदोषहरः इति बोध्यम्. ब्रह्मनाडी सुषुम्न्णा ब्रह्मप्रापकत्वात्. तथा च श्रुतिः

शतं चैका च हृदयस्य नाड्यस्

तासां मूर्धानमभिनिःसृतैका

तयोर्ध्वमायन्नमृतत्वमेति

विष्वङ्ङन्या उत्क्रमणे भवन्ति

तस्या मुखे 'ग्रभागे संस्थः सम्यक्स्थितो यः कफादिरूपो 'र्गलः प्राणगतिप्रतिबन्धकस्तस्य नाशनं नाशकर्तृ.
vidhivad iti. vidhivat bandhapūrvakaṃ kumbhakaṃ kṛtvā iḍayā candranāḍyānilaṃ vāyuṃ recayet. bhastrākumbhakasyeyaṃ paripāṭī. vāmanāsikāpuṭaṃ dakṣiṇabhujānāmikākaniṣṭhikābhyāṃ nirudhya dakṣiṇānāsikāpuṭena bhastrāvad vegena recakapūrakāḥ kāryāḥ. śrame jāte tenaiva nāsāpuṭena pūrakaṃ kṛtvāṅguṣṭhena dakṣiṇaṃ nāsikāpuṭaṃ nirudhya yathāśakti kumbhakaṃ dhārayet. paścād iḍayā recayet. punar dakṣiṇanāsāpuṭam aṅguṣṭhena nirudhya vāmanāsikāpuṭena bhastrāvaj jhaṭiti recakapūrakāḥ kartavyāḥ. śrame jāte tenaiva nāsikāpuṭena pūrakaṃ kṛtvānāmikākaniṣṭhikābhyāṃ vāmanāsikāpuṭaṃ nirudhya yathāśakti kumbhakaṃ kṛtvā piṅgalayā recayed ity ekā rītiḥ. vāmanāsikāpuṭam anāmikākaniṣṭhikābhyāṃ nirudhya dakṣiṇanāsikāpuṭena pūrakaṃ kṛtvā jhaṭity aṅguṣṭhena dakṣiṇanāsikāpuṭaṃ nirudhya vāmanāsāpuṭena recayed. evaṃ śatadhā kṛtvā śrame jāte tenaiva pūrayet. bandhapūrvakaṃ kṛtveḍayā recayet. punar dakṣiṇanāsāpuṭam aṅguṣṭhena nirudhya vāmanāsāpuṭena pūrakaṃ kṛtvā jhaṭiti vāmanāsikāpuṭam anāmikākaniṣṭhikābhyāṃ nirudhya piṅgalayā recayed bhastrāvat. punaḥ punar evaṃ kṛtvā recakapūrakāvṛttiśrame jāte vāmanāsāpuṭenaiva pūrakaṃ kṛtvānāmikākaniṣṭhikābhyāṃ dhṛtvā kumbhakaṃ kṛtvā piṅgalayā recayed iti dvitīyā rītiḥ. bhastrikāguṇān āha vātapitteti. vātaś ca pittaṃ ca śleṣmā ca vātapittaśleṣmāṇas tān haratīti tat tādṛśaṃ śarīre dehe yo 'gnir jaṭharānalas tasya viśeṣeṇa vardhanaṃ dīpanam. kṣipraṃ śīghraṃ kuṇḍalyāḥ suptāyā bodhakaṃ bodhakartṛ punātīti pavanaṃ pavitrakārakaṃ sukhaṃ dadātīti sukhadaṃ hitaṃ tridoṣaharatvāt sarveṣāṃ hitaṃ sarvadā ca hitam. sarveṣāṃ kumbhakānāṃ sarvadā hitatve 'pi sūryabhedanojjāyināv uṣṇau prāyeṇa śīte hitau. sītkārīśītalyau śītale prāyeṇoṣṇe hite. bhastrākumbhakaḥ samaśītoṣṇaḥ sarvadā hitaḥ. sarveṣāṃ kumbhakānāṃ sarvarogaharatve 'pi sūryabhedanaṃ prāyeṇa vātaharam. ujjāyī prāyeṇa śleṣmaharaḥ. sītkārīśītalyau prāyeṇa pittahare. bhastrākhyaḥ kumbhakaḥ tridoṣaharaḥ iti bodhyam. brahmanāḍī suṣumnṇā brahmaprāpakatvāt. tathā ca śrutiḥ

śataṃ caikā ca hṛdayasya nāḍyas

tāsāṃ mūrdhānam abhiniḥsṛtaikā

tayordhvam āyann amṛtatvam eti

viṣvaṅṅ anyā utkramaṇe bhavanti

tasyā mukhe 'grabhāge saṃsthaḥ samyak sthito yaḥ kaphādirūpo 'rgalaḥ prāṇagatipratibandhakas tasya nāśanaṃ nāśakartṛ.
HP 2.68

गुणत्रयसमुद्भूतग्रन्थित्रयविभेदकम् ।

विशेषेणैव कर्तव्यं भस्त्राख्यं कुम्भकं त्विदम् ॥

guṇatrayasamudbhūtagranthitrayavibhedakam /

viśeṣeṇaiva kartavyaṃ bhastrākhyaṃ kumbhakaṃ tv idam //

[\ldots and] pierces the three knots that have arisen from the three guṇas, it is particularly important to perform this retention called ‘the bellows’ (bhastrā).
Philological Commentary
In the first verse quarter, nearly all of the manuscripts, including the αgroup, have gātrasamudbhūta or gātrasamudbhūtaṃ (`arisen in the limbs/body'). Both are rather meaningless here. In the first case, the three knots are in the central channel rather than the body. In the second case, it is redundant to say that the breath retention has arisen in the body. It is possible that samyaggātra is a corruption of guṇatraya, which is attested by the manuscripts of the source text, the Gorakṣaśataka, two of the available manuscripts of the Haṭhapradīpikā (N21, Bo1) and the Haṭhasaṅketacandrikā. In the Gorakṣaśataka, it is stated clearly that each of the knots arises from one of the three guṇas: brahmagranthi from rajas (78cd), viṣṇugranthi from sattva (79cd) and rudragranthi from tamas (80cd). With the verses on bhastrā from the Gorakṣaśataka having been extracted without the context of the knots and guṇas, the meaning of guṇa\-traya\-sam\-udbhūta\-granthi\-traya (`the three knots that have arisen from the three guṇas') appears to have been forgotten early in the transmission of the Haṭhapradīpikā and the compound altered as a result. Alternatively it could be that Svātmārāma deliberately changed the compound in order to remove the reference to the granthis being produced from the guṇas.

Readings

guṇatraya (em.) ] samyaggātra α1 α3 η1 ζ1 π1 χ, samyagātra γ2 πω, saṃmyagrātra γ1, samyagāntra ε1, samyaṅmātra ζ3, samyaggātre α2 δ1 δ2, samyagbhastrā η2, samyagantaḥ π2
samudbhūta γ1 ε1 ζ1 π2 πω χ ] samudbhūtaṃ α1α2α3 γ2 δ1 δ2 ζ3 η1, samudbhūto η2, sadbhūta π1
vibhedakam cett. ] vibhedanaṃ α3 ε1 π2, vibhedakaḥ η2
pāda c ] om. η1 η2
pāda d ] om. η1 η2
tv idam α1 γ2 δ2 ε1 π1π2πω χ ] svidaṃ γ1, cidaṃ α2, svayaṃ ζ1 ζ3, paraṃ δ1
Sources
Gorakṣaśataka 48cd–49ab
Testimonia
Haṭharatnāvalī 2.25cd (cd only), Yogacintāmaṇi f. 102r–102v (\attr Yogabīja), Yuktabhavadeva 7.118 (\attr Gorakṣanātha), Haṭhasaṅketacandrikā f. 80v (\attr Gorakṣanātha) guṇatraya HSC ] samyaggātra YCM YBhD

vibhedakam HSC ] vibhedanam YCM YBhD

tv idam HRĀ YCM YBhD ] svayam HSC
Jyotsna Commentary
सम्यगिति. सम्यग्दृढीभूतं गात्रे गात्रमध्ये सुषुम्ण्नायामेव सम्यगुद्भूतं समुद्भूतं जातं यद्ग्रन्थीनां त्रयं ग्रन्थित्रयंम्ब्रह्मग्रन्थिविष्णुग्रन्थिरुद्रग्रन्थिरूपं तस्य विशेषेण भेदजनकम्. अत एव इदम्भस्त्रा इत्याख्यायत इति भस्त्राख्यं कुम्भकं तु विशेषेणैव कर्तव्यमवश्यकर्तव्यमित्यर्थः. सूर्यभेदनादयस्तु यथासम्भवं कर्तव्याः.
samyag iti. samyag dṛḍhībhūtaṃ gātre gātramadhye suṣumṇnāyām eva samyag udbhūtaṃ samudbhūtaṃ jātaṃ yad granthīnāṃ trayaṃ granthitrayaṃm brahmagranthiviṣṇugranthirudragranthirūpaṃ tasya viśeṣeṇa bhedajanakam. ata eva idam bhastrā ity ākhyāyata iti bhastrākhyaṃ kumbhakaṃ tu viśeṣeṇaiva kartavyam avaśyakartavyam ity arthaḥ. sūryabhedanādayas tu yathāsambhavaṃ kartavyāḥ.

अथ भ्रमरी ।

atha bhramarī /

Now bhramarī:

Readings

atha cett. ] om. γ1γ2 δ1
bhramarī α1 α2 γ2 ε1 η2 π1 π2 ] bhrāmarī γ1 δ2 ζ1 ζ3 η1 πω χ, om. δ1
HP 2.69

वेगोद्घोषं पूरकं भृङ्गनादं

भृङ्गीनादं रेचकं मन्दमन्दम् ।

योगीन्द्राणामेवमभ्यासयोगा-

च्चित्ते जाता काचिदानन्दमूर्छा ॥

vegodghoṣaṃ pūrakaṃ bhṛṅganādaṃ

bhṛṅgīnādaṃ recakaṃ mandamandam /

yogīndrāṇām evam abhyāsayogāc

citte jātā kācid ānandamūrchā //

Forcibly loud inhalation with the sound of a male bee; very slow exhalation with the sound of a female bee: as a result of practising thus, there arises in the minds of the best yogis a certain blissful stupefaction.
Philological Commentary
In the first two pādas we are understanding the usually masculine pūraka and recaka to be neuter nominatives. When explaining this verse, Brahmānanda (Jyotsnā 2.68) supplies the gerund kṛtvā with pūrakaṃ and kuryāt with recakaṃ, but it is unlikely that the author of the verse intended this.

The compound vegodghoṣaṃ is rather unusual. We have understood it according to the commentator Bālakṛṣṇa’s gloss: `an inhalation in which sound is produced by force' (vegena sañjāta udghoṣo yasmin pūrake).

Witnesses of the γand δbranches of the stemma, and Brahmānanda, have ānandalīlā instead of ānandamūrchā, perhaps in order to avoid the repetition of mūrchā, which is also found in the following verse.
Metre: Śālinī

Readings

vegodghoṣaṃ α3 ε1 π1 π2 ] vegodghokhaṃ δ1, vegoghoṣaṃ α1 γ2, vegodveṣaṃ δ2 ζ1, vegād ghoṣaṃ η2 χ, vegāghoṣaṃ πω, veṣoghaiṣaṃ α2, vegair ghoṣaṃ η1, vegāgho γ1, vegākṛṣṭaṃ ζ3
pūrakaṃ cett. ] pūrayet η2
bhṛṅganādaṃ cett. ] bhṛṃgīnādaṃ α2, bhṛṃginādaṃ α3, maṃdamaṃdaṃ δ1, om. γ1
recakaṃ cett. ] recayet η2
mandamandam cett. ] mandaṃ α1 π1
yogīndrāṇām cett. ] yogeṃdrāṇām α1 ζ1
evam abhyāsa cett. ] nityam abhyāsa γ2 δ2, nityabhyāsa γ1
yogāc cett. ] yogāś η2, yogā πω, yogī sā π1
jātā cett. ] yāte α2, yātā δ1, jāte η1, jāto πω, bhūyāt ε1
kācid cett. ] kvacid ζ1, kiṃcid α2, cid πω
mūrchā α1α2α3 ε1 ζ1 ζ3 η1 η2 π1 πω ] līlā γ1γ2 δ1 δ2 π2 χ
Testimonia
Haṭharatnāvalī 2.26, Yogacintāmaṇi f. 101v (\attr Haṭhayoga), Yuktabhavadeva 7.119 (\attr Gorakṣanātha), Haṭhasaṅketacandrikā f. 80v vegodghoṣaṃ HRĀ YCM YBhD ] vegākṛṣṭiṃ HSC

evam YBhD HSC ] nityam HRĀ YCM

mūrchā HRĀv.l.HSC ] līlā HRĀ YCM YBhD Cf. Kumbhakapaddhati 169

aliśabdayutaṃ vegāt pūrayet kumbhayet tataḥ/

sāliśabdāc chanai rekāt bhrāmarīkumbhako muneḥ//

ānandalīlāṃ kurute bhrāmarīkumbhako muneḥ// 169//

Cf. Gheraṇḍasaṃhitā 7.10--11

anilaṃ mandavegena bhrāmarīkumbhakaṃ caret/

mandaṃ mandaṃ recayed vāyuṃ bhṛṅganādaṃ tato bhavet//

antaḥsthaṃ bhramarīnādaṃ śrutvā tatra mano nayet/

samādhir jāyate tatra ānandaḥ so 'ham ity ataḥ//

Jyotsna Commentary
भ्रामरीकुम्भकमाह वेगादिति. वेगात्तरसा घोषं सशब्दं यथा स्यात्तथा भृङ्गस्य भ्रमरस्य नाद इव नादो यस्मिन्कर्मणि तत्तथा पूरकं कृत्वा भृङ्ग्या भ्रमर्या नाद इव नादो यस्मिन्तत्तथा मन्दं मन्दं रेचकं कुर्यात्. पूरकानन्तरं कुम्भकस्तु भ्रामर्याः कुम्भकत्वादेव सिद्धो 'विशेषाच्च नोक्तः. पूरकरेचकयोस्तु विशेषो 'स्तीति तावेवोक्तौ. एवम् उक्तरीत्याभ्यसनमभ्यासस्तस्य योगो युक्तिस्तस्माद्योगीन्द्राणां चित्ते काचिदनिर्वाच्या आनन्दे लीला क्रीडा आनन्दलीला जातोत्पन्ना भवति.
bhrāmarīkumbhakam āha vegād iti. vegāt tarasā ghoṣaṃ saśabdaṃ yathā syāt tathā bhṛṅgasya bhramarasya nāda iva nādo yasmin karmaṇi tat tathā pūrakaṃ kṛtvā bhṛṅgyā bhramaryā nāda iva nādo yasmin tat tathā mandaṃ mandaṃ recakaṃ kuryāt. pūrakānantaraṃ kumbhakas tu bhrāmaryāḥ kumbhakatvād eva siddho 'viśeṣāc ca noktaḥ. pūrakarecakayos tu viśeṣo 'stīti tāv evoktau. evam uktarītyābhyasanam abhyāsas tasya yogo yuktis tasmād yogīndrāṇāṃ citte kācid anirvācyā ānande līlā krīḍā ānandalīlā jātotpannā bhavati.

अथ मूर्छा ।

atha mūrchā /

Now mūrchā:

Readings

om. δ1
mūrchā α1 γ1γ2 δ2 ε1 π1π2πω χ ] mūrchanākumbhakaṃ ζ1 η1 η2, mūrchākuṃbhakaḥ ζ3, bhramarī(!) α2
HP 2.70

पूरकान्ते गाढतरं बद्ध्वा जालन्धरं शनैः ।

रेचयेन्मूर्छनाख्येयं मनोमूर्छा सुखप्रदा ॥

pūrakānte gāḍhataraṃ baddhvā jālandharaṃ śanaiḥ /

recayen mūrchanākhyeyaṃ manomūrchā sukhapradā //

At the end of inhalation [the yogi] should tightly apply the jālan\-dhara [lock] and exhale slowly. This loss of consciousness, which is called mūrchanā, gives pleasure.
Philological Commentary
The jālandhara lock is explained at 3.66–69.
Metre: Anuṣṭubh (a: bha-vipulā)

Readings

om. ζ1 ζ2
gāḍhataraṃ γ1γ2 δ1 ε2 ζ3 η1 χ ] bāḍhataraṃ α3 ε1, bāṃḍhataraṃ α1, gāṭhataraṃ α2, ghaṭataraṃ π2, dṛḍhataraṃ δ2, dṛḍhaṃ badhvā π1, bahutaraṃ η2 πω
baddhvā cett. ] baṃdho δ1 δ2, baṃdhaṃ π1
jālandharaṃ cett. ] jālāṃdharaṃ α1 α2 π1, jālaṃdhare γ1, jālaṃdharaḥ δ1 δ2
khyeyaṃ α1 γ1γ2 δ2 ζ3 π1π2πω χ ] kṣeyaṃ α2, khyo'yaṃ α3 δ1 ε1 η1, stho'yaṃ η2
mano cett. ] mahā ε1
pradā α1 α2 γ2 δ1 δ2 ζ3 π1 π2 χ ] pradaḥ α3 ε1 η2 πω, pradaṃ η1, prajā γ1
Testimonia
Haṭharatnāvalī 2.27, Yogacintāmaṇi f. 101v (\attr Haṭhayoga), Yuktabhavadeva 7.120 (\attr Gorakṣanātha) baddhvā jālandharaṃ HRĀ YBhD ] bandho jālandharaḥ YCM

ākhyeyaṃ YBhD ] ākhyo 'yaṃ HRĀ YCM
Jyotsna Commentary
मूर्च्छाकुम्भकमाह पूरकान्त इति. पूरकस्यान्ते 'वसाने 'तिशयेन गाढं गाढतरं दृढतरं जालन्धराख्यं बन्धं बद्ध्वा शनैर्मन्दं मन्दं रेचयेत्. इयं कुम्भिका मूर्च्छनाख्या मनो मूर्च्छयतीति मूर्च्छना इत्यित्याख्यायत इति मूर्च्छनाख्या. कीदृशी मनो मूर्च्छयति इति मनोमूर्च्छा. एतेन मूर्च्छनाया विग्रहदर्शनपूर्वकं फलमुक्तम्. पुनः कीदृशी सुखप्रदा सुखं प्रददातीति सुखप्रदा.
mūrcchākumbhakam āha pūrakānta iti. pūrakasyānte 'vasāne 'tiśayena gāḍhaṃ gāḍhataraṃ dṛḍhataraṃ jālandharākhyaṃ bandhaṃ baddhvā śanair mandaṃ mandaṃ recayet. iyaṃ kumbhikā mūrcchanākhyā mano mūrcchayatīti mūrcchanā ity ityākhyāyata iti mūrcchanākhyā. kīdṛśī mano mūrcchayati iti manomūrcchā. etena mūrcchanāyā vigrahadarśanapūrvakaṃ phalam uktam. punaḥ kīdṛśī sukhapradā sukhaṃ pradadātīti sukhapradā.
HP 2.71

अन्तःप्रवर्तितोद्गारमारुतापूरितोदरः ।

पयस्यगाधे'पि सुखात् प्लवते पद्मपत्रवत् ॥

antaḥpravartitodgāramārutāpūritodaraḥ /

payasy agādhe'pi sukhāt plavate padmapatravat //

With his abdomen completely filled with the wind of eructation, which has been turned inwards, [the yogi] floats easily even in deep water, like a lotus leaf.
Philological Commentary
Although the important manuscript groups, including α, have this verse on plāvanī (sometimes spelt plāvinī), there is substantial evidence to suggest that plāvanī was incorporated into the Haṭhapradīpikā and its group of eight breath retentions (kumbhaka) sometime after the text was initially composed. Firstly, in most manuscript groups, the name plāvanī is absent from the list of kumbhakas in 2.44. The better-attested reading, supported by α, includes kevala as the eighth kumbhaka and omits plāvanī. Furthermore, most of the principal testimonia, namely the Haṭharatnāvalī, Yogalakṣaṇāvalī and Yuktabhavadeva, likewise include kevalakumbhaka and omit plāvanī in the list of eight kumbhakas. Secondly, the heading atha plāvanī is absent from the αgroup and many other manuscripts. Instead, the αmanuscripts have iti plāvanīkumbhakaṃ after the verse on plāvanī, which is not consistent with the other kumbhaka descriptions. Thus, plāvanī was probably not part of the text composed by Svātmārāma and was introduced at an early stage in the transmission of the Haṭhapradīpikā.

We have understood udgāramāruta to refer to the breath of eructation, i.e. the nāga breath as described in e.g. Vivekamārtaṇḍa 36.

Metre: Anuṣṭubh (c: bha-vipulā)

Readings

om. δ1 δ2
ante antaḥ add. ] atha plāvanī π1 π2, atha plāvinī χ, atha plāvanīkuṃbhakaḥ ζ3
antaḥ cett. ] ataḥ γ2, aṃta α2 π1, anna ζ1, atha η1
pravartitodgāra α1 γ2 ε1 ζ1 π1 π2 ] pravartitādgāra γ1, pravartitodāra χ, pravartitodhāra πω, pravartitādhāra ζ3 η2, pravartitādhāraṃ α3, pravṛttatodgāra α2, prakṛtitodāra η1
mārutā cett. ] mārutī γ1, mārute η1, māruta πω, marudā α3
payasy agādhe'pi sukhāt α1 ε1 ζ1 π1 π2 χ ] payasy agāyapi śuṣā α2, payasy agādhe ti sukhāt ζ3, payasy agādhe pi sukhaṃ γ2, yadyasyagādhe pi sukhaṃ γ1, payasvī gādha pī kṣāt η1, sākṣāt payasy agādhe pi η2 πω
plavate α1 α2 ε1 ζ1 ζ3 η1 π1 π2 χ ] plavato η2 πω, labhate γ1γ2
padma cett. ] yapa γ1
patravat cett. ] vat sadā ζ3
Testimonia
Yuktabhavadeva 7.121 (\attr Gorakṣanātha) vartitodgāra ] varttitādhāra YBhD Cf. Kumbhakapaddhati 171

yatheṣṭaṃ pūrayed vāyuṃ baddhe jālandhare dṛḍhe/

hṛdi dhṛtvā jale suptvā plāvinīkumbhako bhavet//

Jyotsna Commentary
प्लाविनीकुम्भकमाह अन्तरिति. अन्तः शरीरान्तः प्रवर्तितः पूरित उदारो 'तिशयितो यो मारुतः समीरस्तेन आ समन्तात्पूरितमुदरं येन स पुमानगाधे 'प्यतलस्पर्शे 'पि पयसि जले पद्मपत्रवत्पद्मपत्रेण तुल्यं सुखादनायासात्प्लवते तरति जलोपरि गच्छति.
plāvinīkumbhakam āha antar iti. antaḥ śarīrāntaḥ pravartitaḥ pūrita udāro 'tiśayito yo mārutaḥ samīras tena ā samantāt pūritam udaraṃ yena sa pumān agādhe 'py atalasparśe 'pi payasi jale padmapatravat padmapatreṇa tulyaṃ sukhād anāyāsāt plavate tarati jalopari gacchati.

इति प्लावनीकुम्भकम् ।

iti plāvanīkumbhakam /

Readings

included in α1 α2 ζ1 ζ2
iti ζ1 ζ2 ] om. α1 α2

अथ केवलकुम्भकम् ।

atha kevalakumbhakam /

Now kevalakumbhaka:

Readings

om. δ1 χ
kevalakumbhakam α1 α2 ζ1 η1 π1 π2 ] kevalakumbhaka πω, kevalakumbhakaḥ α3 ε1 η2, kevalaḥ ζ3, sahitaḥ γ1γ2, sahitaṃ δ2
HP 2.72

प्राणायामस्त्रिधा प्रोक्तो रेचपूरककुम्भकैः ।

सहितः केवलश्चेति कुम्भको द्विविधो मतः ॥

prāṇāyāmas tridhā prokto recapūrakakumbhakaiḥ /

sahitaḥ kevalaś ceti kumbhako dvividho mataḥ //

Breath control is said to be threefold, with exhalation, inhalation, and retention. Retention is considered to be twofold: sahita and kevala.
Philological Commentary
The import of the name sahita, “accompanied”, is that kumbhaka is accompanied by inhalation and exhalation, and of kevala, “isolated”, that it is not.

Readings

om. ζ1
prāṇāyāmas cett. incl. α3 ] prāṇāyāmās η1, prāṇāyāma α1 α2
prokto cett. incl. α3 ] proktā α1 γ1 η1, prokte α2
reca cett. incl. α3 ] recaka γ2 η2 πω, recakaḥ α2
pūraka cett. incl. α3 ] pūra α2, kumbhaka δ1
kumbhakaiḥ cett. incl. α3 ] kuṃbhakaṃkaiḥ α2, kumbhakau γ1γ2, kumbhakāḥ η1, pūrakaiḥ δ1
sahitaḥ cett. ] sajātaṃ α3
kevalaś ceti cett. ] kevalaṃ ceti α3 η1, kevalastreti γ2, kevalaś caiva π2
dvividho cett. ] dvividhā α3 ζ2 η1
Sources
Vasiṣṭhasaṃhitā 3.2cd (ab only) Cf. Gorakṣaśataka 29

prāṇaś ca dehajo vāyur āyāmaḥ kumbhakaḥ smṛtaḥ/

sa eva dvividhaḥ proktaḥ sahitaḥ kevalas tathā//

Testimonia
Yuktabhavadeva 7.122 (\attr Gorakṣanātha) Cf. Yogalakṣaṇāvalī f. 32r (\attr HP)

prāṇāyāmas tridhā prokto recapūrakakumbhakaiḥ/

bahir virecanaṃ vāyor udarād recakaḥ smṛtaḥ/

bāhyād āpūraṇaṃ vāyor udare pūrakaḥ smṛtaḥ/

saṃpūrṇakuṃbhavad vāyor dhāraṇaṃ kumbhako bhavet/

sahitaḥ kevalaś ceti kumbhako dvividho mataḥ//

Jyotsna Commentary
अथ प्राणायामभेदानाह प्राणायाम इति. प्राणस्य शरीरान्तःसञ्चारिवायोरायमनं निरोधनमायामः प्राणायामः. प्राणायामलक्षणमुक्तं गोरक्षनाथेन

प्राणः स्वदेहजो वायुरायामस्तन्निरोधनम्

इति. रेचकश्च पूरकश्च कुम्भकश्च तैर्भेदैस्त्रिधा त्रिप्रकारकः रेचकप्राणायामः पूरकप्राणायामः कुम्भकप्राणायामश्चेति. रेचकलक्षणमाह याज्ञवल्क्यः

बहिर्यद्रेचनं वायोरुदराद्रेचकः स्मृतः

इति. रेचकप्राणायामलक्षणम्

निष्क्रम्य नासाविवरादशेषं

प्राणं बहिः शून्यमिवानिलेन

निरुच्छ्वसंस्तिष्ठति रुद्धवायुः

स रेचको नाम महानिरोधः

पूरकलक्षणम्

बाह्यादापूरणं वायोरुदरे पूरको हि सः

इति. पूरकप्राणायामलक्षणम्

बाह्ये स्थितं प्राणपुटेन वायुम्

आकृष्य तेनैव शनैः समन्तात्

नाडीश्च सर्वाः परिपूरयेद्यः

स पूरको नाम महानिरोधः

कुम्भकलक्षणं

सम्पूर्य कुम्भवद्वायोर्धारणं कुम्भको भवेत्

अयं कुम्भकस्तु पूरकप्राणायामादभिन्नः. भिन्नस्तु

न रेचको नैव च पूरको 'त्र

नासापुटान्तस्थितमेव वायुम्

सुनिश्चलं धारयते क्रमेण

कुम्भाख्यमेतत्प्रवदन्ति तज्ज्ञाः

अथ प्रकारान्तरेण प्राणायामं विभजते सहित इति. कुम्भको द्विविधः सहितः केवलश्चेति. मतो 'भिमतो योगिनामिति शेषः. तत्र सहितो द्विविधः रेचकपूर्वकः पूरकपूर्वकश्च. तद् उक्तं

आरेच्यापूर्य वा कुर्यात्स वै सहितकुम्भकः

तत्र रेचकपूर्वको रेचकप्राणायामादभिन्नः. पूरकपूर्वकः कुम्भकः पूरकप्राणायामाद् अभिन्नः. केवलकुम्भकः कुम्भकप्राणायामादभिन्नः. प्रागुक्ताः सूर्यभेदनादयः पूरकपूर्वकस्य कुम्भकस्य भेदा ज्ञातव्याः.
atha prāṇāyāmabhedān āha prāṇāyāma iti. prāṇasya śarīrāntaḥsañcārivāyor āyamanaṃ nirodhanam āyāmaḥ prāṇāyāmaḥ. prāṇāyāmalakṣaṇam uktaṃ gorakṣanāthena

prāṇaḥ svadehajo vāyur āyāmas tannirodhanam

iti. recakaś ca pūrakaś ca kumbhakaś ca tair bhedais tridhā triprakārakaḥ recakaprāṇāyāmaḥ pūrakaprāṇāyāmaḥ kumbhakaprāṇāyāmaś ceti. recakalakṣaṇam āha yājñavalkyaḥ

bahir yad recanaṃ vāyor udarād recakaḥ smṛtaḥ

iti. recakaprāṇāyāmalakṣaṇam

niṣkramya nāsāvivarād aśeṣaṃ

prāṇaṃ bahiḥ śūnyam ivānilena

nirucchvasaṃs tiṣṭhati ruddhavāyuḥ

sa recako nāma mahānirodhaḥ

pūrakalakṣaṇam

bāhyād āpūraṇaṃ vāyor udare pūrako hi saḥ

iti. pūrakaprāṇāyāmalakṣaṇam

bāhye sthitaṃ prāṇapuṭena vāyum

ākṛṣya tenaiva śanaiḥ samantāt

nāḍīś ca sarvāḥ paripūrayed yaḥ

sa pūrako nāma mahānirodhaḥ

kumbhakalakṣaṇaṃ

sampūrya kumbhavad vāyor dhāraṇaṃ kumbhako bhavet

ayaṃ kumbhakas tu pūrakaprāṇāyāmād abhinnaḥ. bhinnas tu

na recako naiva ca pūrako 'tra

nāsāpuṭāntasthitam eva vāyum

suniścalaṃ dhārayate krameṇa

kumbhākhyam etat pravadanti tajjñāḥ

atha prakārāntareṇa prāṇāyāmaṃ vibhajate sahita iti. kumbhako dvividhaḥ sahitaḥ kevalaś ceti. mato 'bhimato yoginām iti śeṣaḥ. tatra sahito dvividhaḥ recakapūrvakaḥ pūrakapūrvakaś ca. tad uktaṃ

ārecyāpūrya vā kuryāt sa vai sahitakumbhakaḥ

tatra recakapūrvako recakaprāṇāyāmād abhinnaḥ. pūrakapūrvakaḥ kumbhakaḥ pūrakaprāṇāyāmād abhinnaḥ. kevalakumbhakaḥ kumbhakaprāṇāyāmād abhinnaḥ. prāg uktāḥ sūryabhedanādayaḥ pūrakapūrvakasya kumbhakasya bhedā jñātavyāḥ.
HP 2.73

रेच्य चापूर्य यः कार्यः स वै सहितकुम्भकः ।

यावत्केवलसिद्धिः स्यात्तावत्सहितमभ्यसेत् ॥

recya cāpūrya yaḥ kāryaḥ sa vai sahitakumbhakaḥ /

yāvat kevalasiddhiḥ syāt tāvat sahitam abhyaset //

The [breath retention] which is done with exhalation and inhalation is the sahita [breath retention]. [The yogi] should practice sahita until kevala is perfected.
Philological Commentary
In the first pāda, we have adopted a reading similar to that of the Vasiṣṭhasaṃhitā, which is very close to that of δ1(ārecyāpūrya yat kuryāt) and δ3(ārecyāpūrya yaḥ kuryāt) and similar to α2’s hypometrical reading (recapūrya y[a]t kāryaḥ). It appears that the relative pronoun dropped out of the first verse quarter early in the transmission of the Haṭhapradīpikā and scribes have tried in various ways to restore some sense, with several emending to recakaḥ pūrakaḥ kāryaḥ. Cf. Marcinowska-Rosól & Sellmer 2021, p. 102f.

Readings

pāda a ] om. ζ1 χ
recya cāpūrya yaḥ kāryaḥ ε1 ] recāpūrya yet kāryaḥ α2, reco vā pūrakaḥ kāryaḥ π1, recakaḥ pūrvavat kāryaḥ α1, recakaḥ pūrakaḥ kāryaṃ πω, recakaḥ pūrakaḥ kārya η2, recakaḥ pūrakaṃ kāryaṃ η1, virecya pūrakaḥ kāryaḥ π2, recakaṃ pūrakaṃ kuryāt α3 ζ3, recayet pūrakaṃ kuryāt γ1γ2 ζ2, ārecyāpūrya yat kuryāt δ1, ārecya pūrya yat kuryāt δ2, om. ζ1 χ
pāda b ] om. ζ1 χ
sa vai α1 δ1 δ2 ε1 η1 ] sa ve α2, savyai ζ2, sa<<r>>vvai η2, saiva π2, śanaiḥ γ1γ2 ζ3 π1 πω, om. ζ1 χ
sahitakumbhakaḥ cett. ] sahitakuṃbhakaiḥ π1, saṃyatakuṃbhakaḥ ζ3, om. ζ1 χ
siddhiḥ cett. ] śuddhiḥ δ1 η2
tāvat sahitam α3 γ1γ2 δ1 δ2 ε1 η1 π1π2πω ] tāvat sahitasam η2, sahitaṃ tāvad α1 α2 ζ1 ζ2 ζ3 χ
Sources
Vasiṣṭhasaṃhitā 3.28ab and 28ef, Yogayājñavalkya 6.31cd and 32cd recya cāpūrya yaḥ YY ] virecyāpūrya yaṃ VS, recya vāpūrya yat VSv.l., ārecyāpūrya yaḥ VSv.l. Cf. Dattātreyayogaśāstra 66ab

sahito recapūrābhyāṃ tasmāt sahitakumbhakaḥ/

Cf. Gorakṣaśataka 30ab

yāvat kevalasiddhiḥ syāt tāvat sahitam abhyaset/

Testimonia
Yogacintāmaṇi f. 96v (\attr Yājnavalkya), Yuktabhavadeva 7.123 (\attr Gorakṣanātha) recya cāpūrya yaḥ kāryaḥ ] sahitaṃ kevalaṃ vātha YCM, recya vā pūrakaḥ kāryaḥ YBhD

sa vai sahitakumbhakaḥ ] kuṃbhakaṃ nityam abhyaset YCM, śanaiḥ sahitakumbhakaḥ YBhD
Jyotsna Commentary

आरेच्यापूर्य वा कुर्यात्स वै सहितकुम्भकः

सहितकुम्भकाभ्यासस्यावधिमाह यावदिति. केवलस्य केवलकुम्भकस्य सिद्धिः केवलसिद्धिर् यावत्यावत्पर्यन्तं स्यात्तावत्तावत्पर्यन्तं सहितं सहितकुम्भकं सूर्यभेदादिकमभ्यसेद् अनुतिष्ठेत्. सुषुम्ण्नाभेदानन्तरं यदा सुषुम्ण्नान्तः घटशब्दा भवन्ति तदा केवलकुम्भकः सिद्ध्यति. तदनन्तरं सहितकुम्भका दश विंशतिर्वा कार्याः. अशीतिसङ्ख्यापूर्तिः केवलकुम्भकैरेव कर्तव्या. सति सामर्थ्ये केवलकुम्भका अशीतेरधिकाः कार्याः. केवलकुम्भकस्य लक्षणमाह रेचकम् इति. रेचकं पूरकं मुक्त्वा त्यक्त्वा सुखमनायासं यथा स्यात्तथा वायोर्धारणंम्वायुधारणंम् यत्.

ārecyāpūrya vā kuryāt sa vai sahitakumbhakaḥ

sahitakumbhakābhyāsasyāvadhim āha yāvad iti. kevalasya kevalakumbhakasya siddhiḥ kevalasiddhir yāvat yāvatparyantaṃ syāt tāvat tāvatparyantaṃ sahitaṃ sahitakumbhakaṃ sūryabhedādikam abhyased anutiṣṭhet. suṣumṇnābhedānantaraṃ yadā suṣumṇnāntaḥ ghaṭaśabdā bhavanti tadā kevalakumbhakaḥ siddhyati. tadanantaraṃ sahitakumbhakā daśa viṃśatir vā kāryāḥ. aśītisaṅkhyāpūrtiḥ kevalakumbhakair eva kartavyā. sati sāmarthye kevalakumbhakā aśīter adhikāḥ kāryāḥ. kevalakumbhakasya lakṣaṇam āha recakam iti. recakaṃ pūrakaṃ muktvā tyaktvā sukham anāyāsaṃ yathā syāt tathā vāyor dhāraṇaṃm vāyudhāraṇaṃm yat.
HP 2.74

रेचकं पूरकं मुक्त्वा सुखं यद्वायुधारणम् ।

प्राणायामो'यमित्युक्तः स वै केवलकुम्भकः ॥

recakaṃ pūrakaṃ muktvā sukhaṃ yad vāyudhāraṇam /

prāṇāyāmo'yam ity uktaḥ sa vai kevalakumbhakaḥ //

Holding the breath comfortably without exhalation and inhalation is kevalakumbhaka. This is said to be [the true] breath control.
Philological Commentary
On this verse, see Marcinkowska-Rosół and Sellmer 2020: 102–105.

Readings

pūrakaṃ cett. ] kuṃbhakaṃ π2
muktvā α2 α3 ε1 ζ1 ζ3 η1 η2 π1 π2 χ ] muktā π1, muktaṃ πω, tyaktvā α1 γ1γ2 δ1 δ2
sukhaṃ cett. ] mukhaṃ γ1, sukhād η1 η2
yad vāyudhāraṇam cett. ] vāyunirodhanam η1 η2, saṃdhāya dhāraṇāṃ ζ1
sa vai cett. ] sarvaiḥ ζ1, sarve α1 α2, sacet α3
kumbhakaḥ cett. ] kumbhaka πω, kumbhakā α1, kumbhakaṃ π1, kumbhataḥ γ1
Sources
Vasiṣṭhasaṃhitā 3.27, Yogayājñavalkya 6.30cd–6.31ab
Testimonia
Haṭharatnāvalī 2.28, Yogacintāmaṇi f. 94v (\attr `tajjñāḥ'), Yuktabhavadeva 7.124 (\attr Gorakṣanātha) sukhaṃ yad HRĀ YBhD ] yat sukhaṃ YCM
Jyotsna Commentary
सहितकुम्भकाभ्यासस्यावधिमाह यावदिति. केवलस्य केवलकुम्भकस्य सिद्धिः केवलसिद्धिर् यावत्यावत्पर्यन्तं स्यात्तावत्तावत्पर्यन्तं सहितं सहितकुम्भकं सूर्यभेदादिकमभ्यसेद् अनुतिष्ठेत्. सुषुम्ण्नाभेदानन्तरं यदा सुषुम्ण्नान्तः घटशब्दा भवन्ति तदा केवलकुम्भकः सिद्ध्यति. तदनन्तरं सहितकुम्भका दश विंशतिर्वा कार्याः. अशीतिसङ्ख्यापूर्तिः केवलकुम्भकैरेव कर्तव्या. सति सामर्थ्ये केवलकुम्भका अशीतेरधिकाः कार्याः. केवलकुम्भकस्य लक्षणमाह रेचकम् इति. रेचकं पूरकं मुक्त्वा त्यक्त्वा सुखमनायासं यथा स्यात्तथा वायोर्धारणंम्वायुधारणंम् यत्.
प्राणायाम इति. स वै इति निश्चितं. केवलकुम्भकः प्राणायामः इत्ययमुक्तः. केवलं प्रशंसन्ति केवल इति. रेचो रेचकः. रेचश्च पूरकश्चेति रेचपूरकौ ताभ्यां वर्जिते रहिते केवले कुम्भके सिद्धे सति.
sahitakumbhakābhyāsasyāvadhim āha yāvad iti. kevalasya kevalakumbhakasya siddhiḥ kevalasiddhir yāvat yāvatparyantaṃ syāt tāvat tāvatparyantaṃ sahitaṃ sahitakumbhakaṃ sūryabhedādikam abhyased anutiṣṭhet. suṣumṇnābhedānantaraṃ yadā suṣumṇnāntaḥ ghaṭaśabdā bhavanti tadā kevalakumbhakaḥ siddhyati. tadanantaraṃ sahitakumbhakā daśa viṃśatir vā kāryāḥ. aśītisaṅkhyāpūrtiḥ kevalakumbhakair eva kartavyā. sati sāmarthye kevalakumbhakā aśīter adhikāḥ kāryāḥ. kevalakumbhakasya lakṣaṇam āha recakam iti. recakaṃ pūrakaṃ muktvā tyaktvā sukham anāyāsaṃ yathā syāt tathā vāyor dhāraṇaṃm vāyudhāraṇaṃm yat.
prāṇāyāma iti. sa vai iti niścitaṃ. kevalakumbhakaḥ prāṇāyāmaḥ ity ayam uktaḥ. kevalaṃ praśaṃsanti kevala iti. reco recakaḥ. recaś ca pūrakaś ceti recapūrakau tābhyāṃ varjite rahite kevale kumbhake siddhe sati.
HP 2.75

केवले कुम्भके सिद्धे रेचपूरकवर्जिते ।

न तस्य दुर्लभं किंचित् त्रिषु लोकेषु विद्यते ॥

kevale kumbhake siddhe recapūrakavarjite /

na tasya durlabhaṃ kiṃcit triṣu lokeṣu vidyate //

When breath retention is mastered on its own, without exhalation and inhalation, nothing in the three worlds is impossible for [the yogi].

Readings

kevale kumbhake cett. ] kumbhake kevale ζ3 χ
siddhe cett. ] siddho πω, siddhi η1 π1, śīṣva α2
reca cett. ] recaḥ γ2, recaka α1 η2 πω, recake α3
pūraka γ1γ2 δ1 δ2 ε1 η2 π1 π2 χ ] pūra α1α2α3 ζ3 η1 πω, pūre ζ1
varjite α1 γ1γ2 δ1 δ2 ε1 η2 π1 π2 χ ] vivarjite α2 α3 ζ3 η1, vivarjitaṃ πω, vivarjayet ζ1
lokeṣu cett. ] kāleṣu η2
Sources
Dattātreyayogaśāstra 74, Vasiṣṭhasaṃhitā 3.30
Testimonia
Haṭharatnāvalī 2.29, Yogacintāmaṇi f. 97r (\attr Yājñavalkya), Yuktabhavadeva 7.125 (\attr Gorakṣanātha)
Jyotsna Commentary
प्राणायाम इति. स वै इति निश्चितं. केवलकुम्भकः प्राणायामः इत्ययमुक्तः. केवलं प्रशंसन्ति केवल इति. रेचो रेचकः. रेचश्च पूरकश्चेति रेचपूरकौ ताभ्यां वर्जिते रहिते केवले कुम्भके सिद्धे सति.
नेति. तस्य योगिनस्त्रिषु लोकेषु दुर्लभं दुष्प्रापं किमपि किञ्चित्किमपि न विद्यते. तस्य सर्वं सुलभमित्यर्थः. शक्त इति केवलकुम्भकेन केवलकुम्भकाभ्यासेन शक्तः समर्थो यथेष्टं यथेच्छं वायोर्धारणं वायुधारणं तस्माद्वायुधारणात्.
prāṇāyāma iti. sa vai iti niścitaṃ. kevalakumbhakaḥ prāṇāyāmaḥ ity ayam uktaḥ. kevalaṃ praśaṃsanti kevala iti. reco recakaḥ. recaś ca pūrakaś ceti recapūrakau tābhyāṃ varjite rahite kevale kumbhake siddhe sati.
neti. tasya yoginas triṣu lokeṣu durlabhaṃ duṣprāpaṃ kim api kiñcit kim api na vidyate. tasya sarvaṃ sulabham ity arthaḥ. śakta iti kevalakumbhakena kevalakumbhakābhyāsena śaktaḥ samartho yatheṣṭaṃ yathecchaṃ vāyor dhāraṇaṃ vāyudhāraṇaṃ tasmād vāyudhāraṇāt.
HP 2.76

शक्तः केवलकुम्भेन यथेष्टं वायुधारणम् ।

राजयोगपदं चैव लभते नात्र संशयः ॥

śaktaḥ kevalakumbhena yatheṣṭaṃ vāyudhāraṇam /

rājayogapadaṃ caiva labhate nātra saṃśayaḥ //

He who is capable of kevalakumbhaka undoubtedly attains [the ability to] hold the breath as long as he wants and the state of Rājayoga.

Readings

śaktaḥ α1 γ1 ε1 ζ3 η1 π2 χ ] saktaḥ γ2, śakta π1, saktaṃ ζ1, śakti α2 α3, śuddha δ1 η2 πω, śuddhaḥ δ2
kevalakumbhena cett. ] kevale kumbhake γ1, cet kevale kuṃbhe π1
yatheṣṭaṃ cett. ] yathoktaṃ δ1 δ2
dhāraṇam cett. incl. α3 ] dhāraṇe α1 ε1 ζ3, dhāraṇāt ζ1 χ
yoga cett. ] yogaṃ πω, yogo π1
padaṃ cett. ] phalaṃ ζ1
caiva cett. ] caivaṃ α2 η1, cāpi χ, samyak γ1γ2
labhate cett. ] labhyate ζ1 η1 η2 π2
Testimonia
Haṭharatnāvalī 2.30, Yuktabhavadeva 7.126 (\attr Gorakṣanātha), Haṭhatattvakaumudī 44.59 (\attr HP) dhāraṇam HRĀ YBhD ] vāyudhāraṇe HTK

rājayogapadaṃ caiva labhate HTK ] etādṛśo rājayogo kathito HRĀ, rājayogapadaṃ samyak labhate YBhD
Jyotsna Commentary
नेति. तस्य योगिनस्त्रिषु लोकेषु दुर्लभं दुष्प्रापं किमपि किञ्चित्किमपि न विद्यते. तस्य सर्वं सुलभमित्यर्थः. शक्त इति केवलकुम्भकेन केवलकुम्भकाभ्यासेन शक्तः समर्थो यथेष्टं यथेच्छं वायोर्धारणं वायुधारणं तस्माद्वायुधारणात्.
राजेति. राजयोगपदं राजयोगात्मकं पदं लभते. अत्र संशयो न. निश्चितमेतदित्यर्थः. कुम्भकाभ्यासस्य परम्परया कैवल्यहेतुमत्वमाह कुम्भकादिति. कुम्भकात्कुम्भकाभ्यासात् कुण्डली आधारशक्तिस्तस्या बोधो निद्राभङ्गो भवेत्. कुण्डल्या बोधः कुण्डलीबोधस्तस्मात् कुण्डलीबोधतः अनर्गलेति सुषुम्ण्ना मध्यनाडी अनर्गला कफाद्यर्गलरहिता भवेत्. हठस्य हठाभ्यासस्य सिद्धिः प्रत्याहारादिपरम्परया कैवल्यरूपा सिद्धिर्जायते.
neti. tasya yoginas triṣu lokeṣu durlabhaṃ duṣprāpaṃ kim api kiñcit kim api na vidyate. tasya sarvaṃ sulabham ity arthaḥ. śakta iti kevalakumbhakena kevalakumbhakābhyāsena śaktaḥ samartho yatheṣṭaṃ yathecchaṃ vāyor dhāraṇaṃ vāyudhāraṇaṃ tasmād vāyudhāraṇāt.
rājeti. rājayogapadaṃ rājayogātmakaṃ padaṃ labhate. atra saṃśayo na. niścitam etad ity arthaḥ. kumbhakābhyāsasya paramparayā kaivalyahetumatvam āha kumbhakād iti. kumbhakāt kumbhakābhyāsāt kuṇḍalī ādhāraśaktis tasyā bodho nidrābhaṅgo bhavet. kuṇḍalyā bodhaḥ kuṇḍalībodhas tasmāt kuṇḍalībodhataḥ anargaleti suṣumṇnā madhyanāḍī anargalā kaphādyargalarahitā bhavet. haṭhasya haṭhābhyāsasya siddhiḥ pratyāhārādiparamparayā kaivalyarūpā siddhir jāyate.
HP 2.77

हठं विना राजयोगो राजयोगं विना हठः ।

न सिध्यति ततो युग्ममा निष्पत्तेः समभ्यसेत् ॥

haṭhaṃ vinā rājayogo rājayogaṃ vinā haṭhaḥ /

na sidhyati tato yugmam ā niṣpatteḥ samabhyaset //

Rājayoga does not succeed without Haṭha nor Haṭha without Rājayoga so one should practise them both together until [the] niṣpatti [stage].
Philological Commentary
On the niṣpatti stage see 4.26–28.
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

yugmam cett. ] yogam ζ3
ā niṣpatteḥ δ1 δ2 ε1 ζ1 η1 η2 π2 πω χ ] niṣpatteḥ α1, ā niṣpatti γ1γ2, ā niṣpaśe π1, ā nipatre α2, ubhayor api ζ3
samabhyaset cett. ] cābhyaset ζ3
Testimonia
Yogacintāmaṇi f. 21r (\attr HP), Yuktabhavadeva 7.127 (\attr Gorakṣanātha) ā niṣpatteḥ YBhD ] manīṣy etau YCM

samabhyaset YCM ] samācaret YBhD Cf. Haṭharatnāvalī 1.19

haṭhaṃ vinā rājayogo rājayogaṃ vinā haṭhaḥ/

vyāptiḥ syād avinābhūtā śrīrājahaṭhayogayoḥ//

Cf. Śivasaṃhitā 5.222

haṭhaṃ vinā rājayogo rājayogaṃ vinā haṭhaḥ/

na sidhyati tato yugmam ā niṣpatteḥ samabhyaset/

tasmāt pravartate yogī haṭhe sadgurumārgataḥ//

[middle line not in mss. I, III, IV, VII, IX, X, XII, XIV--XVI]
Jyotsna Commentary
हठयोगराजयोगसाधनयोः परस्परोपकार्योपकारकत्वमाह हठं विनेति. हठं हठयोगं विना राजयोगो न सिद्ध्यति राजयोगं विना हठो न सिद्ध्यति. ततः यतो 'न्यतरस्य सिद्धिर्नास्ति तस्मान्निष्पत्तिं राजयोगसिद्धिमा मर्यादीकृत्य या निष्पत्तिस्तस्या राजयोगसिद्धिपर्यन्तं युग्मं हठयोगराजयोगद्वयमभ्यसेदनुतिष्ठेत्. हठातिरिक्ते साक्षात्परम्परया वा राजयोगसाधने 'त्र राजयोगशब्दः जीवनसाधने लाङ्गले जीवनशब्दप्रयोगवत्. राजयोगसाधनं च चतुर्थोपदेशे वक्ष्यमाणमुन्मनीशाम्भवीमुद्रादिरूपमपरोक्षानुभूतावुक्तं पञ्चदशाङ्गरूपं च. वाक्यसुधायामुक्तं दृश्यानुविद्धादिरूपं च.
haṭhayogarājayogasādhanayoḥ parasparopakāryopakārakatvam āha haṭhaṃ vineti. haṭhaṃ haṭhayogaṃ vinā rājayogo na siddhyati rājayogaṃ vinā haṭho na siddhyati. tataḥ yato 'nyatarasya siddhir nāsti tasmān niṣpattiṃ rājayogasiddhim ā maryādīkṛtya yā niṣpattis tasyā rājayogasiddhiparyantaṃ yugmaṃ haṭhayogarājayogadvayam abhyased anutiṣṭhet. haṭhātirikte sākṣāt paramparayā vā rājayogasādhane 'tra rājayogaśabdaḥ jīvanasādhane lāṅgale jīvanaśabdaprayogavat. rājayogasādhanaṃ ca caturthopadeśe vakṣyamāṇam unmanīśāmbhavīmudrādirūpam aparokṣānubhūtāv uktaṃ pañcadaśāṅgarūpaṃ ca. vākyasudhāyām uktaṃ dṛśyānuviddhādirūpaṃ ca.
HP 2.78

कुम्भितप्राणरेचान्ते कुर्याच्चित्तं निराश्रयम् ।

एवमभ्यासयोगेन राजयोगपदं व्रजेत् ॥*

kumbhitaprāṇarecānte kuryāc cittaṃ nirāśrayam /

evam abhyāsayogena rājayogapadaṃ vrajet //*

At the end of exhaling the retained breath, [the yogi] should make the mind supportless. By practising in this way he reaches the state of Rājayoga.
Philological Commentary
The reading kumbhitaḥ, which is attested by α1and the testimonia, does not make sense here because the subject must be the yogi (prānaḥ would be unmetrical). In other texts, the word kumbhita is used to qualify the breath and means `retained' (e.g. Yogabīja 94, Kumbhakapaddhati 127, Yuktabhavadeva 8.32 etc.).

Readings

kumbhita ζ1 π1 ] kumbhitaḥ α1 γ1 ζ3, kumbhataḥ γ2, kumbhata πω, kumbhaka α2 δ1 η2 χ, kumbhakaḥ ε1 η1, kumbhaṃ δ2, tad etat π2
recānte cett. ] .. cānte η2, recakānte δ2, rodhānte χ
nirāśrayam cett. ] nirāmayam η2 π1 πω
pāda c ] om. δ1
pāda d ] om. δ1
yoga cett. ] yogaṃ ζ3 π1 πω
padaṃ cett. ] labhat ζ3
vrajet α1α2α3 ε1 η1 η2 π1π2πω χ ] labhet γ1γ2 δ2 ζ1, punaḥ ζ3
Testimonia
Yuktabhavadeva 7.128 (\attr Gorakṣanātha), Haṭhatattvakaumudī 44.60 (\attr HP) kumbhita ] kumbhitaḥ YBhD HTK

nirāśrayam HTK ] nirāmayam YBhD

rājayogapadaṃ vrajet YBhD ] rājayogaṃ labhet punaḥ HTK
Jyotsna Commentary
हठाभ्यासाद्राजयोगप्राप्तिप्रकारमाह कुम्भकेति. कुम्भकेन प्राणस्य यो रोधस्तस्यान्ते मध्ये चित्तमन्तःकरणं निराश्रयं कुर्यात्. सम्प्रज्ञातसमाधौ जातायां ब्रह्माकारवृत्तेः परवैराग्येण विलयं कुर्यादित्यर्थः. एवमुक्तरीत्याभ्यासस्य योगो युक्तिस्तेन. योगः संनहनोपायध्यानसङ्गतियुक्तिषु इति कोशः. राजयोगपदं राजयोगात्मकं पदं व्रजेत्प्राप्नुयात्.
haṭhābhyāsād rājayogaprāptiprakāram āha kumbhaketi. kumbhakena prāṇasya yo rodhas tasyānte madhye cittam antaḥkaraṇaṃ nirāśrayaṃ kuryāt. samprajñātasamādhau jātāyāṃ brahmākāravṛtteḥ paravairāgyeṇa vilayaṃ kuryād ity arthaḥ. evam uktarītyābhyāsasya yogo yuktis tena. yogaḥ saṃnahanopāyadhyānasaṅgatiyuktiṣu iti kośaḥ. rājayogapadaṃ rājayogātmakaṃ padaṃ vrajet prāpnuyāt.
HP 2.79

कुम्भकात्कुण्डलीबोधः कुण्डलीबोधतो भवेत् ।

अनर्गला सुषुम्णा च हठसिद्धिश्च जायते ॥

kumbhakāt kuṇḍalībodhaḥ kuṇḍalībodhato bhavet /

anargalā suṣumṇā ca haṭhasiddhiś ca jāyate //

As a result of retaining the breath, Kuṇḍalinī awakens; as a result of the awakening of Kuṇḍalinī, Suṣumṇā becomes free of blockages and success in Haṭha arises.

Readings

found before 2.77 χ
kumbhakāt cett. incl. α3 ] kumbhakān α1 η2, kumbhakā α2, kuṃbhikā π1
bodhaḥ cett. ] bodhaṃ η1, bodha α2, bodhau γ1, bodho ζ3 πω
bodhato cett. ] bodhito η1
anargalā cett. ] anargala ζ1
suṣumṇā ca cett. ] sukhāmnā ca ζ1, sukhumnāto δ1, suṣumṇāto δ2, suṣumṇāyāṃ η1
ante haṭhasiddhi add. ] viśed vāyus tato balāt γ1
ca jāyate cett. ] prajāyate ζ1 ζ3 πω
Testimonia
Yogacintāmaṇi f. 97a (\attr Haṭhayoga), Yuktabhavadeva 7.129 (\attr Gorakṣanātha), Haṭhatattvakaumudī 44.61 anargalā suṣumnā ca YBhD HTK ] anargalaḥ suṣumṇānto YCM
Jyotsna Commentary
राजेति. राजयोगपदं राजयोगात्मकं पदं लभते. अत्र संशयो न. निश्चितमेतदित्यर्थः. कुम्भकाभ्यासस्य परम्परया कैवल्यहेतुमत्वमाह कुम्भकादिति. कुम्भकात्कुम्भकाभ्यासात् कुण्डली आधारशक्तिस्तस्या बोधो निद्राभङ्गो भवेत्. कुण्डल्या बोधः कुण्डलीबोधस्तस्मात् कुण्डलीबोधतः अनर्गलेति सुषुम्ण्ना मध्यनाडी अनर्गला कफाद्यर्गलरहिता भवेत्. हठस्य हठाभ्यासस्य सिद्धिः प्रत्याहारादिपरम्परया कैवल्यरूपा सिद्धिर्जायते.
rājeti. rājayogapadaṃ rājayogātmakaṃ padaṃ labhate. atra saṃśayo na. niścitam etad ity arthaḥ. kumbhakābhyāsasya paramparayā kaivalyahetumatvam āha kumbhakād iti. kumbhakāt kumbhakābhyāsāt kuṇḍalī ādhāraśaktis tasyā bodho nidrābhaṅgo bhavet. kuṇḍalyā bodhaḥ kuṇḍalībodhas tasmāt kuṇḍalībodhataḥ anargaleti suṣumṇnā madhyanāḍī anargalā kaphādyargalarahitā bhavet. haṭhasya haṭhābhyāsasya siddhiḥ pratyāhārādiparamparayā kaivalyarūpā siddhir jāyate.
HP 2.80

वपुःकृशत्वं वदने प्रसन्नता

नादस्फुटत्वं नयने च निर्मले ।

आरोग्यता बिन्दुजयो'ग्निदीपनं

नाडीषु शुद्धिर्हठसिद्धिलक्षणम् ॥

vapuḥkṛśatvaṃ vadane prasannatā

nādasphuṭatvaṃ nayane ca nirmale /

ārogyatā bindujayo'gnidīpanaṃ

nāḍīṣu śuddhir haṭhasiddhilakṣaṇam //

Thinness of the body, clear complexion, clarity of the inner sound, bright eyes, freedom from disease, mastery of semen, stimulation of the [body’s] fire and purification of the channels are the signs of success in Haṭha.
Metre: Vaṃśamālā

Readings

vadane cett. ] vadana δ1 δ2 π1, vane η1
nāda cett. ] nādaḥ πω
post sphuṭatvaṃ add. ] ca γ1
ca nirmale α1α2α3 ζ1 ζ3 η1 η2 ] sunirmale γ1γ2 δ1 δ2 ε1 π2 πω χ, sucanirmmale π1
ārogyatā α1α2α3 η1 η2 π1 πω ] arogyatā π2, arogitā γ1 δ1 δ2, ārogitā γ2, arogatā ε1 ζ1 χ, ārogatā ζ3
dīpanaṃ cett. ] dīpakaṃ η1
nāḍīṣu śuddhir ζ1 η2 π1 πω ] nāḍīṣu siddhir α1 η1, nāḍīṣu \_ ddhaṃ α2, nāḍīviśuddhir γ1γ2 δ1 δ2 ε1 ζ3 χ, nāḍīviśuddhe π2
siddhi cett. ] siddha α1, yoga η1
Testimonia
Haṭharatnāvalī 1.59, Yogacintāmaṇi f. 111v (\attr HP), Yuktabhavadeva 7.129 (\attr Gorakṣanātha) ca nirmale HRĀ YBhD ] sunirmale YCM

arogyatā ] arogatā HRĀ YBhD, arogitā YCM

nāḍīṣu śuddhir HRĀ ] nāḍīviśuddhir YCM, YBhD
Jyotsna Commentary
हठसिद्धिज्ञापकमाह वपुःकृशत्वमिति. वपुषो देहस्य कृशत्वं कार्श्यं. वदने मुखे प्रसन्नता प्रसादः. नादस्य ध्वनेः स्फुटत्वं प्राकट्यंम्. नयने नेत्रे सुष्ठु निर्मले. अरोगस्य भावो 'रोगता आरोग्यम्. बिन्दोर्धातोर्जयः क्षयाभावरूपः. अग्नेरुदर्यस्य दीपनं दीप्तिः. नाडीनां विशेषेण शुद्धिर्मलापगमः. एतद्धठस्य हठाभ्याससिद्धेर्भाविन्या लक्ष्यते 'नेनेति लक्षणं ज्ञापकम्.
haṭhasiddhijñāpakam āha vapuḥkṛśatvam iti. vapuṣo dehasya kṛśatvaṃ kārśyaṃ. vadane mukhe prasannatā prasādaḥ. nādasya dhvaneḥ sphuṭatvaṃ prākaṭyaṃm. nayane netre suṣṭhu nirmale. arogasya bhāvo 'rogatā ārogyam. bindor dhātor jayaḥ kṣayābhāvarūpaḥ. agner udaryasya dīpanaṃ dīptiḥ. nāḍīnāṃ viśeṣeṇa śuddhir malāpagamaḥ. etad dhaṭhasya haṭhābhyāsasiddher bhāvinyā lakṣyate 'neneti lakṣaṇaṃ jñāpakam.
HP 2 Colophon

इति श्रीस्वात्मारामयोगीन्द्रविरचितायां हठप्रदीपिकायां द्वितीयोपदेशः ॥ 2 ॥

iti śrīsvātmārāmayogīndraviracitāyāṃ haṭhapradīpikāyāṃ dvitīyopadeśaḥ // 2 //

Readings

śrīsvātmārāmayogīndra γ1 ζ3 πω ] śrīsadgurusvātmārāmayogendra α1, svātmārāmayogendra ζ1, ātmārāmayogīndra η2, svātmārāma η1, śrīsahajānandasantānacintāmaṇi-svātmārāmayogīndra γ2, śrīsvā° (sic!) π1, om. α2 δ1 δ2 ε1 π2 χ
viracitāyāṃ α1 α3 γ1 γ2 ζ1 ζ3 η1 η2 πω ] om. α2 δ1 δ2 ε1 π1 π2 χ
haṭhapradīpikāyāṃ cett. ] śrīhaṭhapradīpikāyāṃ α2, ha° (sic!) π1
ante dvitīyo° add. ] haṭhakarmasādhano nāma ζ3
dvitīyopadeśaḥ α1α2α3 γ1γ2 ε1 ζ3 π1 πω χ ] dvitīya upadeśaḥ δ2 ζ1, dvitīyo yam upadeśaḥ δ1, upadeśaḥ π2, dvitīyodhyāyaḥ η1 η2
HP 3.1

सशैलवनधात्रीणां यथाधारो'हिनायकः ।

सर्वेषां योगतन्त्राणां तथाधारो हि कुण्डली ॥

saśailavanadhātrīṇāṃ yathādhāro'hināyakaḥ /

sarveṣāṃ yogatantrāṇāṃ tathādhāro hi kuṇḍalī //

Just as the lord of snakes is the foundation of the regions of the earth along with their mountains and forests, so Kuṇḍalinī is the foundation of all systems of yoga.
Philological Commentary
The plural dhātrīṇām is hard to construe. Only this world has mountains and forests, but we want a plural for the comparison with tantrāṇām. Brahmānanda (Jyotsnā 3.1) understands dhātrīṇām to refer to the different regions of the earth, even though the world (dhātrī) is a single entity (dhātryā ekatve 'pi deśabhedād bhedam ādāya bahuvacanam). A similar comment occurs in the Yogaprakāśikā 5.1 (yathā samastadvīpādisahitapṛthvī ādhāraḥ phaṇīndras tathā samastayogādhāraḥ kuṇḍalīty āha saśaileti). The author of the Haṭharatnāvalī circumvented this issue by adopting the reading dhātryāḥ.

Readings

saśaila cett. ] saśaile πω, śaila α2
vana cett. ] vane γ1
dhātrīṇāṃ cett. ] dhātṝṇāṃ π1 π2, dhātrāṇāṃ α2
'hināyakaḥ cett. ] hi nāthakaḥ α2, himālayaḥ γ2
yoga cett. ] haṭha π1π2πω
Testimonia
Haṭharatnāvalī 2.124, Yogacintāmaṇi f. 71v (\attr HP) dhātrīṇāṃ ] dhātryās tu HRĀ

sarveṣāṃ ] aśeṣa HRĀ
HP 3.2

सुप्ता गुरुप्रसादेन यदा जागर्ति कुण्डली ।

तदा सर्वाणि पद्मानि भिद्यन्ते ग्रन्थयो'पि च ॥

suptā guruprasādena yadā jāgarti kuṇḍalī /

tadā sarvāṇi padmāni bhidyante granthayo'pi ca //

When the sleeping Kuṇḍalinī awakens through the favour of the guru, then all the lotuses are pierced, and the knots too, [\dots ]
Philological Commentary
The usual meaning of jāgarti would be “is wakeful” rather than “awakens”, which explains the variant bodhitā.

Readings

guruprasādena cett. ] gurūpadeśena δ2 ε1
yadā jāgarti kuṇḍalī α1 α2 ε1 ζ3 η2 π1 πω χ ] yathā jāgarti kuṇḍalī ζ1 ζ2 η1 π2, bodhitā sukhadā bhavet γ1γ2 δ1δ2
tadā α1 γ1γ2 ε1 ζ3 η2 π1π2πω χ ] tathā α2 α3 δ1 ζ1 ζ2 η1, tayā δ2
sarvāṇi padmāni cett. ] padmāni sarvāṇi η2, pi sarvapadmāni δ1
Sources
Śivasaṃhitā 4.21
Testimonia
Yogacintāmaṇi f. 71v (\attr HP), Yuktabhavadeva 171 (\attr HP) yadā jāgarti kuṇḍalī YBhD ] bodhitā sukhadā bhavet YCM
HP 3.3

प्राणस्य शून्यपदवी तदा राजपथायते ।

तदा चित्तं निरालम्बं तदा कालस्य वञ्चनम् ॥

prāṇasya śūnyapadavī tadā rājapathāyate /

tadā cittaṃ nirālambaṃ tadā kālasya vañcanam //

{[}\dots ] the empty pathway becomes the royal highway for prāṇa, the mind becomes free of support, and death is cheated.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

ante prāṇasya add. ] suṣumnā | ζ3
prāṇasya cett. ] praṇasya α2, praṇamya ζ2, praṇavasya π1, prāṇa π2
padavī cett. ] padavīṃ ζ2 ζ3
pāda b ] (jump to śūnyapadavī in the next verse.)om. ζ1 ζ2 ζ3
tadā α1 α2 γ1γ2 ε1 η2 πω χ ] tathā δ1 π1 π2, tayā δ2, yathā η1
rājapathāyate cett. ] rājapadāyate η1, om. α2
pāda c ] om. ζ1 ζ2 ζ3
tadā α1 α2 π2pc γ2 ε1 η2 π1 πω χ ] tathā π2ac δ1 η1, tayā δ2, yadā γ1
pāda d ] om. ζ1 ζ2 ζ3
tadā α1 α2 γ1γ2 ε1 η2 π1π2πω χ ] tathā δ1 η1, tayā δ2
Testimonia
Yogacintāmaṇi f. 72r (\attr HP) b: tadā ] tathā YCM

c: tadā ] tathā YCM

d: tadā ] tathā YCM

शून्यपदवीति किम् ।

śūnyapadavīti kim /

What is ``the empty pathway"?

Readings

śūnyapadavīti kim α1 γ1γ2 ε1 π1 π2 ] atha śūnyapadavīti kam δ2, atha śūnyapadavīm iti kim ucyate η2, punyapadavīti α2, om. δ1 ζ1 ζ2 ζ3 η1 πω χ
HP 3.4

सुषुम्णा शून्यपदवी ब्रह्मरन्ध्रमहापथः ।

श्मशानं शाम्भवी मध्यमार्गश्चेत्येकवाचकाः ॥

suṣumṇā śūnyapadavī brahmarandhramahāpathaḥ /

śmaśānaṃ śāmbhavī madhyamārgaś cety ekavācakāḥ //

Suṣumṇā, the empty pathway, the great path to the aperture of Brahman, the cremation ground, Śāmbhavī, and the middle path are synonyms.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

pāda a ] om. ζ1 ζ2 ζ3
randhra α2 γ1 η1 ] randhraṃ cett.
pathaḥ α3 ζ1 ζ3 ε1 η1 η2 χ ] pathaṃ α2 γ1γ2 δ1δ2 ζ2 π1π2πω, pathāḥ α1
śmaśānaṃ cett. ] śmaśāne δ1, śmaśānī γ2 δ2, aiśānī γ1
madhya α1α2α3 γ1γ2 δ1δ2 ζ1 ζ3 π1 χ ] madhyaṃ ε1 η1 η2 π2 πω, madhye ζ2
mārgaś cety eka cett. ] margeś cety eka ε1, margeś cety eva δ2, mārge vety eka η1, mārgapratyeka ζ2
vācakāḥ γ2 ε1 η2 χ ] vācakā γ1, vācakaḥ α1 π2, vācaka πω, vācakaṃ α2 δ1δ2 ζ1 ζ2 ζ3 η1 π1
Sources
Cf. Amṛtasiddhi 2.6

avadhūtīpadaṃ ke cic chmaśānaṃ ca mahāpatham/

ke cid vadanti ādhārāṃ suṣumnāṃ ca sarasvatīm//

Cf. Dattātreyayogaśāstra 109c–110b

mahāpathaṃ śmaśānaṃ ca suṣumnāpy ekam eva hi//

nāmnāṃ matāntare bhedaḥ phale bhedo na vidyate/

Testimonia
Yogacintāmaṇi f. 59r (\attr HP), Yuktabhavadeva 7.172 (\attr HP) suṣumṇā YCM ] prāṇasya YBhD

brahmarandhra ] brahmarandhraṃ YCM, mahārandhraṃ YBhD

śmaśānaṃ YBhD ] śmaśānī YCM

ekavācakāḥ YCM ] ekavācakam YBhD
HP 3.5

तस्मात्सर्वप्रयत्नेन प्रबोधयितुमीश्वरीम् ।

ब्रह्मद्वारमुखे सुप्तां मुद्राभ्यासं समाचरेत् ॥

tasmāt sarvaprayatnena prabodhayitum īśvarīm /

brahmadvāramukhe suptāṃ mudrābhyāsaṃ samācaret //

Therefore, in order to do his utmost to awaken the goddess sleeping in front of the doorway of Brahman, [the yogi] should undertake the practice of mudrā.

Readings

prabodhayitum γ1γ2 ε1 ζ1 ζ3 η2 χ ] prabodhayītum α1, prabodhayatum α2 ζ2 η1 π2 πω, prabodhayatām π1, tāṃ bodhayituṃ δ1δ2
īśvarīm α1 γ2 δ2 ε1 ζ1 ζ3 η1 η2 π2 χ ] īśvarī α2 γ1 ζ2 πω, īśvaraṃ δ1 π1
dvāra cett. ] dvāraṃ π1, dvāre ζ1 ζ2
mukhe cett. ] mukha γ1, sukhe ζ1
suptāṃ cett. ] suptā α3 ε1, supto πω
°bhyāsaṃ samācaret α1 ζ1 ζ2 ζ3 η1 η2 π1 πω χ ] bhyāse samācaret α2, bhyāsaṃ sadābhyaset ε1, bhyāsena bodhayet γ1γ2 δ1δ2 π2
Sources
Śivasaṃhitā 4.22
Testimonia
Yogacintāmaṇi f. 59r (\attr HP), Yuktabhavadeva 7.173 (\attr HP) mudrābhyāsaṃ samācaret YBhD ] mudrābhyāsaparo bhavet YCM
HP 3.6

महामुद्रा महाबन्धो महावेधश्च खेचरी ।

उड्डीयाणं मूलबन्धस्ततो जालन्धराभिधः ॥

mahāmudrā mahābandho mahāvedhaś ca khecarī /

uḍḍīyāṇaṃ mūlabandhas tato jālandharābhidhaḥ //

The great seal, the great lock, the great piercing, the sky-roving [seal], the uḍḍiyāṇa [lock], the root lock, then [the lock] called jālandhara, [\dots ]
Metre: Anuṣṭubh (c: ra-vipulā)

Readings

pāda b ] om. δ1
pāda c ] om. δ1
uḍḍīyāṇaṃ α1pc γ2 ζ2 ] uḍḍīyānaṃ α1ac, uḍḍiyānaṃ γ1 δ2 η2, uḍiyānaṃ π2, uḍiyāṇaṃ α2 πω, uḍḍīyāṇo η1, uddhriyānaṃ π1, uḍyānaṃ χ, uḍyāṇa ζ1 ζ3, oḍyāṇaṃ ε1
mūlabandhas π2 ] mūlabandhaḥ η2, mūlabandha π1 πω, mūlabandhaṃ α1, mahābandhaṃ α2, mūlabandho γ1γ2 δ2, mūlabandhaś ca ε1 ζ1 ζ2 ζ3 χ, mūlabandhāś ca η1
tato α1 α2 ζ1 ζ3 η2 π1π2πω ] bandho α3 γ2 δ1δ2 ε1 ζ2 η1 χ, bandhā γ1
jālandharā cett. ] jālāṃdharā α1 π1, jālāntarā ε1, jālaṃjarā η1
Sources
Cf. Śivasaṃhitā 4.23

mahāmudrā mahābandho mahāvedhaś ca khecarī/

jālandharo mūlabandho viparītakṛtis tathā//

Testimonia
Haṭharatnāvalī 2.32, Yogacintāmaṇi f. 72r (\attr HP), Yuktabhavadeva 7.174 (\attr HP) mahāvedhaś ca khecarī YCM YBhD ] mahāvedhas tṛtīyakaḥ HRĀ

uḍḍiyāṇaṃ mūlabandhas ] uḍḍiyānaṃ mūlabandho HRĀ YCM, uḍyānaṃ mūlabandhaś ca YBhD

tato jālandharābhidhaḥ ] bandho jālandharābhidhaḥ HRĀ YCM, bandho jālandharas tathā YBhD
HP 3.7

करणी विपरीताख्या वज्रोली शक्तिचालनम् ।

इदं मुद्रादिदशकं जरामरणनाशनम् ॥

karaṇī viparītākhyā vajrolī śakticālanam /

idaṃ mudrādidaśakaṃ jarāmaraṇanāśanam //

[\ldots ] the bodily position called inverted, vajrolī [and] the stimulation of the goddess: this group of ten mudrās and other [practices] destroys old age and death.
Philological Commentary
The reading of α idaṃ mudrādi, is not attested by the other manuscript groups but it makes sense in so far as `locks' (bandha) and `actions' (karaṇa) figure among the ten techniques taught in this chapter. It is also consistent with the reference to mudrādi in 1.55. However, most manuscripts have readings, such as idaṃ hi mudrādaśakam, that refer to the techniques of this chapter as only mudrās, and this is consistent with 3.104.
Metre: Anuṣṭubh (c: na-vipulā)

Readings

karaṇī cett. ] karaṇaṃ α3 π1
viparītākhyā cett. ] viparītākhyaṃ α3 ζ2, viparītā syāt π1, viparītāni ζ1
vajrolī cett. ] vajrālī α1, varjālī ζ1, vajroli ζ3, vajro δ1
pāda c ] om. π1
idaṃ mudrādi α1 α2 ] idaṃ hi mudrā ε1 χ, idaṃ tu mudrā ζ1 ζ2, idaṃ ca mudrā ζ3 η1 η2 πω, etad dhi mudrā γ1γ2 δ1δ2 π2
pāda d ] om. π1
maraṇa cett. ] marṇavi πω, maṇa γ1
nāśanam cett. ] varjitaṃ δ1δ2
Sources
Cf. Śivasaṃhitā 4.24

uḍyānaṃ caiva vajrolī daśamaṃ śakticālanam/

idaṃ hi mudrādaśakaṃ mudrāṇām uttamottamam//

Testimonia
Haṭharatnāvalī 2.33, Yogacintāmaṇi f. 72r (\attr HP), Yuktabhavadeva 7.175 (\attr HP) vajrolī HRĀ YBhD ] tathā vai YCM

idaṃ mudrādidaśakaṃ ] sampradāyā khecarī sā HRĀ, etad dhi mudrānavakaṃ YCM, idaṃ hi mudrādaśakaṃ YBhD

jarāmaraṇanāśanam ] daśa mudrāḥ prakīrtitāḥ HRĀ, jarāmaraṇavarjitam YCM, mudrāṇām uttamomam YBhD
HP 3.8

आदिनाथोदितं दिव्यम् अष्टैश्वर्यप्रदायकम् ।

वल्लभं सर्वसिद्धानां दुर्लभं मरुतामपि ॥

ādināthoditaṃ divyam aṣṭaiśvaryapradāyakam /

vallabhaṃ sarvasiddhānāṃ durlabhaṃ marutām api //

It has been taught by Śiva, is divine, bestows the eight supramundane powers, is beloved of all the Siddhas, is difficult for even the gods to obtain, [\dots ]

Readings

pāda ab ] found after 3.9ab ζ3
ādinātho cett. ] ādīśvaro δ1δ2
divyam cett. ] sarvaṃ η2
pradāyakam cett. ] phalapradaṃ π2
siddhānāṃ cett. ] siddhīnāṃ α1, vidyānāṃ α3 ζ3
marutām cett. ] mahatām π2
Testimonia
Yogacintāmaṇi f. 72r (\attr HP) divyam ] samyag YBhD

sarvasiddhānāṃ YCM ] sarvasiddhendra YBhD
HP 3.9

गोपनीयं प्रयत्नेन यथा रत्नकरण्डकम् ।

कस्यचिन्नैव वक्तव्यं कुलस्त्रीसुरतं यथा ॥*

gopanīyaṃ prayatnena yathā ratnakaraṇḍakam /

kasyacin naiva vaktavyaṃ kulastrīsurataṃ yathā //*

[\ldots ] should be carefully kept secret like a casket of gems [and] must not be spoken of to anyone, like sex with a respectable woman.

Readings

vaktavyaṃ cett. ] vaktavyā η1, kartavyaṃ ζ1 πω
kulastrīsurataṃ cett. ] kulastrīṣu rataṃ η1, kulastrīyasukhaṃ π1, kulastrīsukharataṃ πω
yathā cett. ] tathā α2 η2
Testimonia
Yogacintāmaṇi f. 72r (\attr HP), Yuktabhavadeva 7.177 (\attr HP) yathā ratnakaraṇḍakam YCM ] jarāmaraṇanāśanam YBhD
HP 3.9*1

वज्रोलीरमरोली च सहजोली त्रिधा मताः ।

एतेषां लक्षणं वक्ष्ये कर्तव्यं च विशेषतः ॥

vajrolīr amarolī ca sahajolī tridhā matāḥ /

eteṣāṃ lakṣaṇaṃ vakṣye kartavyaṃ ca viśeṣataḥ //

[Together with] amarolī and sahajolī, vajrolī is considered to be threefold. I shall teach their characteristics and the details of how they should be performed.

Readings

included in η2 π2 πω
vajrolī η2 πω ] vajrolī tv π2
amarolī π2 ] amarolīś πω, amaroliś η2
sahajolī π2 πω ] sahajolis η2
matāḥ π2 ] mataḥ η2, magaḥ πω
eteṣāṃ η2 πω ] etāsāṃ π2
Sources
Dattātreyayogaśāstra 31c–32b vajrolīr ] vajrolī DYŚ, vajrolir DYŚv.l.

amarolī ] amaroliś DYŚv.l., cāmarolī DYŚ

sahajolī DYŚ ] sahajolis DYŚv.l.

तत्र महामुद्रा ।

tatra mahāmudrā /

Of these, the great seal (mahāmudrā) [is now taught]:

Readings

tatra mahāmudrā α2 ε1 η1 η2 π1 ] tatha mahāmudrā π2, tatra mahāmudrā yathā ζ1, atha mahāmudrā γ1 δ2 ζ2 πω χ, atha tatra mahāmudrā ζ3, mahāmudrā δ1, om. α1 α3 γ2
HP 3.10

पादमूलेन वामेन योनिं संपीड्य दक्षिणम् ।

पादं प्रसारितं धृत्वा कराभ्यां पूरयेन्मुखे ॥

pādamūlena vāmena yoniṃ saṃpīḍya dakṣiṇam /

pādaṃ prasāritaṃ dhṛtvā karābhyāṃ pūrayen mukhe //

{}[The yogi] should press the perineum with the heel of the left foot, hold [the foot of] the extended leg with the hands and breathe in through the mouth.

Readings

yoniṃ cett. ] yoni α1 α2 πω, yoniḥ ζ2
saṃpīḍya dakṣiṇam cett. ] pīḍya dakṣiṇam ζ1 ζ2, saṃpīḍaye kṣaṇaṃ α2
pādaṃ cett. ] pāda α2 η2, padaṃ πω, prasā° χ
prasāritaṃ cett. ] prasaritaṃ πω, prasāditaṃ η1, °ritaṃ padaṃ χ
dhṛtvā γ2 δ2 ε1 ζ3 η1 η2 ] kṛtvā α1 α2 γ1 δ1 ζ1 ζ2 π1π2πω χ
pūrayen cett. ] dhārayen η2, dhārayed χ
mukhe α1 α2 ε1 ζ2 π1 πω ] mukham γ1γ2 δ1δ2 ζ1 ζ3 η1 η2 π2, dṛḍham χ
Sources
Amaraugha 19 dhṛtvā A ] kṛtvā Av.l. Cf. Amṛtasiddhi 11.3

yoniṃ saṃpīḍya vāmena pādamūlena yatnataḥ/

savyaṃ prasāritaṃ pādaṃ karābhyāṃ dhārayed dṛḍham//

Testimonia
Haṭharatnāvalī 2.37, Yogacintāmaṇi ff. 72v–73r (\attr HP), Yuktabhavadeva 7.178 (\attr HP) dhṛtvā ] kṛtvā HRĀ YCM YBhD

pūrayen HRĀ YCM ] dhārayed YBhD

mukhe HRĀv.l. ] mukham HRĀ YCM, dṛḍham YBhD
HP 3.11

कण्ठे बन्धं समारोप्य धारयेद्वायुमूर्ध्वतः ।

यथा दण्डाहतः सर्पो दण्डाकारः प्रजायते ॥

kaṇṭhe bandhaṃ samāropya dhārayed vāyum ūrdhvataḥ /

yathā daṇḍāhataḥ sarpo daṇḍākāraḥ prajāyate //

He should apply a lock to the throat and hold the breath in the upper [part of the body]. Just as a snake hit with a staff assumes the form of a staff, [\dots ]
Philological Commentary
The instruction to hold the breath upwards (ūrdhvataḥ) is somewhat vague. In a commentarial passage on this verse in Yuktabhavadeva 7.187, Bhavadevamiśra clarifies this by saying, `one should hold it higher than the heart' (hṛdayād ūrdhvato dhārayet).

Readings

kaṇṭhe cett. ] kaṇṭha δ1 ε1 ζ2 πω
bandhaṃ α2 α3 γ2 δ1 ζ1 ζ3 η2 π1 χ ] bandha γ1 ε1 η1 π2 πω, bandhaḥ ζ2, bandhe δ2, budha α1
samāropya cett. ] °nam āropya ε1
dhārayed cett. ] dhānayed δ1
yathā cett. ] pathi η1
daṇḍāhataḥ α1 α3 ζ1 ζ3 η2 π1 πω ] daṇḍahataḥ α2 γ1γ2 δ1δ2 ε1 ζ2 η1 π2 χ
daṇḍākāraḥ cett. ] daṇḍakāraḥ γ1γ2 ε1 ζ2
prajāyate cett. ] prayujyate η1
Sources
Amaraugha 20
Testimonia
Haṭharatnāvalī 2.37cd–38ab, Yogacintāmaṇi f. 73r (\attr HP), Yuktabhavadeva 7.179 (\attr HP) dhārayed YCM YBhD ] pūrayed HRĀ
HP 3.12

ऋज्वीभूता तथा शक्तिः कुण्डली सहसा भवेत् ।

तदासौ मरणावस्था जायते द्विपुटाश्रिता ॥

ṛjvībhūtā tathā śaktiḥ kuṇḍalī sahasā bhavet /

tadāsau maraṇāvasthā jāyate dvipuṭāśritā //

[\dots ] so the goddess Kuṇḍalinī suddenly becomes straight. Then she becomes still in the vessel with two halves.
Philological Commentary
This verse is taken from the Amaraugha, which uses the alchemical imagery of the Amṛtasiddhi to describe the stilling of Kuṇḍalinī in the central channel. Drawing on Hellwig 2009: 238–240, Mallinson and Szanto (2021: 21) note that “In alchemical texts māraṇa (“killing”) involves heating a substance and thereby changing its state, usually through calcination or oxidation, so that it becomes inert. In the Amṛtasiddhi māraṇa and other derivatives of the root mṛ, “die”, are used to denote the stilling or stopping of either the breath or Bindu.” Thus when Kuṇḍalinī is said to be in the state of maraṇa the meaning is that she is stilled. The dvipuṭa or “vessel with two halves” in which this occurs is the same as the Amṛtasiddhi’s saṃpuṭa, which, drawing on Hellwig (2009: 342), Mallinson and Szanto (2021: 22) say “consists of two puṭas joined together to form a sealed crucible for heating reagents without evaporation”. In the yoga of the Amṛtasiddhi, the bodily saṃpuṭa is formed by applying locks at the top and bottom of the central channel, i.e. constricting the perineal region and the throat. In the Haṭhapradīpikā it is formed by pressing the perineum with the heel and constricting the throat.

As Birch (2019: 971) notes, it is unlikely that later non-Buddhist authors understood maraṇāvasthā and dvipuṭa according to the alchemical metaphors of the Amṛtasiddhi. Later commentators take dvipuṭa as the two nostrils (e.g., Yuktabhavadeva 7.187, dvināsāpuṭa); the iḍā and piṅgalā channels (e.g., Jyotsnā 3.27, puṭayor dvayam iḍāpiṅgalayor yugmam); or the in and out flows of the breath (e.g., Yogaprakāśikā 5.16–17, vāyor bahirnirgamanam antaḥpraveśa iti yat puṭadvayaṃ tam). How these commentators understood asau māraṇāvasthā is less clear. Brahmānanda seems to take it as the death of prāṇa, or in other words, the absence of the breath, in the two nostrils (maraṇāvasthā jāyate kuṇḍalībodhe sati suṣumnāyāṃ praviṣṭe prāṇe dvayoḥ puṭayoḥ prāṇaviyogāt). Bhavadeva thought that Kuṇḍalinī, along with prāṇa and apāna, remains in the two nostrils while the breath is being held (evaṃ vāyudhāraṇāyāṃ kriyamāṇāyāṃ vyākulā bhūtā kuṇḍalinī apānaprāṇābhyāṃ saha nāsāpuṭadvayāśritā bhavati). Others, such as Śivānanda and Bālakṛṣṇa, favour the reading tadā sā maraṇāvasthāṃ harate dvi\-puṭāśritām (or dvipuṭāśrayām), which is present in group γand δmanuscripts of the Haṭhapradīpikā. Bālakṛṣṇa understands this to mean that the great seal destroys death (maraṇāvasthāṃ harate mahāmudreti bhāvaḥ) but it could also mean that the awakened Kuṇḍalinī destroys death, which is usually dependent on the in and out breaths.

The form ṛjvībhūtā is non-Pāṇinian (it should be ṛjūbhūtā) but all witnesses have ṛjvī or variants thereof. α1has ṛjvī bhūtvā which is correct morphologically, but it does not make sense with bhavet in the next pāda and may be an attempt at correction by the scribe.

Readings

ṛjvībhūtā γ2 δ1δ2 ε1 ζ3 η1 η2 π1 χ ] ṛjvībhūtvā π2, rujvībhūtvā α1 πω, rajvībhūtā ζ2, rajvībhū α2, vajrībhūtā ζ1, ṛ \_ bhūtrā γ1
tathā cett. ] yathā ζ2
śaktiḥ cett. ] śakti δ1 ζ2 η1 π1 πω
tadāsau α1 α2 γ1γ2 ζ1 ζ2 η1 π1π2πω ] tathāsau δ1δ2, tadā sā α3 ζ3 η2 χ, tadā sa ε1
maraṇā cett. ] maraṇa ζ1, maraṇī η1, ramaṇā πω, maṇā η2, marasā ε1
vasthā cett. ] vasthāṃ γ2 δ1δ2 η1, sthā ζ1
jāyate cett. ] yāyate ζ1, harate γ1γ2 δ1δ2
dvipuṭā α1 α2 δ1δ2 ε1 η1 η2 π1π2πω χ ] dvipūtā γ1, nṛpuṭā ζ1 ζ2, tripuṭā α3 ζ3, vapurā γ2
°śritā α1 α2 ζ2 η2 π1 πω ] śrayī γ1, śrayāṃ γ2, śrayā δ1 ε1 χ, śrayaḥ α3 δ2, [śr]i .. η1, smṛtā ζ1, sanāṃ ζ3, hi sā π2
Sources
Amaraugha 21
Testimonia
Haṭharatnāvalī 2.38cd–39ab, Yogacintāmaṇi ff. 72v–73r (\attr HP), Yuktabhavadeva 7.180 (\attr HP) sahasā YBhD ] sahajā HRĀ YCM

tathāsau YCM YBhD ] tathā sā HRĀ

maraṇāvasthā HRĀ YBhD ] maraṇāvasthāṃ YCM

jāyate dvipuṭāśritā YBhD ] jāyate dvipuṭīsthitā HRĀ, harate dvipuṭāśrayām YCM (em., dvipaṭā L, dvipadā N)
HP 3.13

ततः शनैः शनैरेव रेचयेन्न तु वेगतः ।

इयं खलु महामुद्रा महासिद्धैः प्रदर्शिता ॥*

tataḥ śanaiḥ śanair eva recayen na tu vegataḥ /

iyaṃ khalu mahāmudrā mahāsiddhaiḥ pradarśitā //*

{[}The yogi] should then exhale very slowly, not quickly. This is the great seal revealed by the great Siddhas.

Readings

śanair eva cett. ] śanair yeca γ1, breaks off after śanai ζ1
recayen cett. ] recaya ζ2
na tu cett. ] tanu δ2, na ca πω, naiva χ
iyaṃ cett. ] idaṃ πω
siddhaiḥ cett. ] siddhiḥ ζ2 ζ3
pradarśitā α2 χ ] pradarśanā α1, praśasyate γ1 γ2 δ1 δ2 ε1 ζ3 η1 η2 π1 π2 πω, prajāyate ζ2
Testimonia
Yuktabhavadeva 181 (\attr HP) pradarśitā ] pradṛśyate YBhD
HP 3.14

महाक्लेशादयो दोषा जीर्यन्ते मरणादयः ।

महामुद्रां च तेनैव वदन्ति विबुधोत्तमाः ॥

mahākleśādayo doṣā jīryante maraṇādayaḥ /

mahāmudrāṃ ca tenaiva vadanti vibudhottamāḥ //

Problems such as the great afflictions [and] death and so forth dissolve, and that is why the most wise call it the `great seal.'
Philological Commentary
This verse appears to be explaining the name of mahāmudrā through assonance with mahā\-kleśādayo, doṣā and maraṇādayaḥ in the first line.

Readings

mahā cett. ] mahān η2, mahata α2
kleśādayo α1 α3 η1 η2 π2 πω χ ] kleśā yato γ2, kleśa yato γ1, kleśāyatā π1, kleśā yathā ζ2, kleśa yathā ζ3, kleśā mahā δ1δ2, rogā mahā ε1, kuśodayo α2
doṣā cett. ] doṣāḥ η2 χ, doṣa γ2, kleśā ε1, om. α2
jīryante α3 γ1γ2 δ1δ2 ε1 η1 π1 π2 ] jīyaṃte ζ3, jāyante ζ2, hīyante α1, hrīyaṃte α2, kṣīyante η2 πω χ
pāda c ] om. δ1δ2
mudrāṃ ε1 ζ3 η2 π1π2πω χ ] mudrā α1α2α3 γ1γ2 ζ2 η1
ca cett. ] tu α1
tenaiva cett. ] tenai γ1, tenetāṃ ζ3
pāda d ] om. δ1δ2
vibudhottamāḥ cett. ] vibudhottamā π1 πω, vibudhottamaḥ α1 α2, vividhottamāḥ γ2
Sources
Amaraugha 22 mahākleśādayo doṣā A ] mahārogā mahākleśā Av.l.

jīryante Av.l. ] bhidyante A
Testimonia
Yogacintāmaṇi f. 72v (\attr Skandapurāṇa), Yuktabhavadeva 7.182 (\attr HP) mahākleśādayo ] mahākleśā yato YCM YBhD

tenaiva YCM ] tām eva YBhD
HP 3.15

चन्द्राङ्गे तु समभ्यस्य सूर्याङ्गे पुनरभ्यसेत् ।

यावत्तुल्या भवेत्संख्या ततो मुद्रां विसर्जयेत् ॥

candrāṅge tu samabhyasya sūryāṅge punar abhyaset /

yāvat tulyā bhavet saṃkhyā tato mudrāṃ visarjayet //

After practising on the lunar side of the body, the yogi should then practise on the solar side. [The yogi] should finish practising the seal when the count is even.
Philological Commentary
The terms candrāṅga and sūryāṅga are unusual and not used in other yoga texts outside the context of mahāmudrā. In Jyotsnā 3.15, Brahmānanda glosses candrāṅga as vāmāṅga (`the left side of the body') and sūryāṅga as dakṣāṅga (`the right side of the body') and goes on to explain the sequence of practice as follows:

atrāyaṃ kramaḥ/ ākuñcitavāmapādapārṣṇiṃ yonisthāne saṃyojya prasāritadakṣiṇapādāṅguṣṭham ākuñcitatarjanībhyāṃ gṛhītvābhyāso vāmāṅge 'bhyāsaḥ/ asminn abhyāse pūrito vāyur vāmāṅge tiṣṭhati/ ākuñcita\-dakṣa\-pāda\-pārṣṇiṃ yonisthāne saṃyojya prasārita\-vāma\-pādā\-ṅguṣṭham ākuñcita\-tarjanībhyāṃ gṛhītvābhyāso dakṣāṅge 'bhyāsaḥ/ asminn abhyāse pūrito vāyur dakṣāṅge tiṣṭhati/

This is the sequence in the [practice]. Joining the heel of the bent left leg with the region of the perineum and holding the big toe of the extended right leg with index fingers curled [around it] is the practice, that is, the practice on the left side of the body (vāmāṅga). In this practice, the inhaled breath remains on the left side of the body. Joining the heel of the bent right leg with the region of the perineum and holding the big toe of the extended left leg with index fingers curled [around it] is the practice, that is, the practice on the right side of the body. In this practice, the inhaled breath remains on the right side of the body.

Readings

candrāṅge cett. ] cāndrāṅge η1, candrāṃgaṃ ζ2, candrāṃśaṃ δ1δ2, caṃdrāṃśe π1
tu cett. ] ca η2
sūryāṅge cett. ] sūryāṅge° η1, sūryāṃgaṃ ζ2, sūryāṃśaṃ δ1δ2
punar abhyaset α1 α2 γ1γ2 ε1 η2 π1π2πω χ ] tu samabhyaset δ1δ2 ζ2 ζ3, °ṣu samabhyaset η1
pāda c ] om. ζ3
yāvat cett. ] ye ca π1
tulyā cett. ] saṃkhyā η2, tayor δ1δ2
bhavet cett. ] bhavat γ2 η1
saṃkhyā cett. ] saṃkṣā ζ2, sāmyaṃ δ1δ2, tulyā η2
pāda d ] om. ζ3
visarjayet cett. ] visaryayet δ1, vivarjayet π1 πω
Sources
Vivekamārtaṇḍa 60
Testimonia
Yuktabhavadeva 7.183 (\attr HP) candrāṅge tu ] candrāṅgena YBhD

sūryāṅge punar abhyaset ] sūryāṅgenābhyaset tataḥ YBhD
HP 3.16

न हि पथ्यमपथ्यं वा रसाः सर्वे'पि नीरसाः ।

अपि भुक्तं विषं घोरं पीयूषमिव जीर्यते ॥

na hi pathyam apathyaṃ vā rasāḥ sarve'pi nīrasāḥ /

api bhuktaṃ viṣaṃ ghoraṃ pīyūṣam iva jīryate //

{}[For the yogi who practises thus] there is no wholesome or unwholesome [food], and all flavours without exception become flavourless. Even terrible poison, when consumed, is digested like nectar.

Readings

na hi pathyam apathyaṃ vā cett. ] nāpathyāṃ na hi pathyaṃ ca η2, na hi madhyaṃ vā ζ2
'pi cett. ] hi δ1
api bhuktaṃ cett. ] api muktaṃ γ1, ahimuktaṃ ζ2 ζ3, api viṣaṃ π1
viṣaṃ ghoraṃ cett. ] ghora bhuktaṃ π1
pīyūṣam cett. ] piyuṣam α2 πω
iva cett. ] api π1
jīryate cett. ] jīryati γ1γ2 ε1 χ, jāyate α2
Sources
Vivekamārtaṇḍa 61 jīryate VMv.l. ] jīryati VM, jāyate VMv.l.
Testimonia
Haṭharatnāvalī 2.40, Yogacintāmaṇi f. 73r (\attr HP), Yuktabhavadeva 7.184 (\attr HP) rasāḥ sarve 'pi nīrasāḥ HRĀ YCM ] sarasaṃ nirasaṃ ca vā YBhD

jīryate HRĀ ] jīryati YCM YBhD
HP 3.17

क्षयकुष्ठगुदावर्तगुल्माजीर्णपुरोगमाः ।

तस्य दोषाः क्षयं यान्ति महामुद्रां तु यो'भ्यसेत् ॥

kṣayakuṣṭhagudāvartagulmājīrṇapurogamāḥ /

tasya doṣāḥ kṣayaṃ yānti mahāmudrāṃ tu yo'bhyaset //

Diseases such as consumption, skin afflictions, constipation, swelling and indigestion disappear for [the yogi] who practises the great seal.

Readings

om. π1
kuṣṭha cett. ] kuṣṭhaṃ α2 η1
gudā cett. ] mudā δ1 ζ2 ζ3
gulmājīrṇa α1 ζ2 ζ3 η1 η2 πω χ ] gulmajīrṇa α2 δ1δ2 ε1 π2, gulmaplīha γ1γ2
purogamāḥ cett. ] purogamā α2 πω, jvarās tathā δ1, jarādayaḥ δ2
tasya doṣāḥ cett. ] doṣāḥ sarve η1 η2
tu yo'bhyaset cett. ] ca yo bhyaset ζ3 π2, yo<<ma>>bhyaset πω
Sources
Vivekamārtaṇḍa 62 purogamāḥ ] jvaravyathāḥ VM

tasya doṣāḥ VM ] sarvarogāḥ VMv.l., rogās tasya VMv.l.
Testimonia
Haṭharatnāvalī 2.41, Yogacintāmaṇi f. 73r (\attr HP), Yuktabhavadeva 7.185 (\attr HP) tasya doṣāḥ YCM ] doṣāḥ sarve HRĀ, tasya rogāḥ YBhD

tu HRĀ YBhD ] ca YCM
HP 3.18

कथितेयं महामुद्रा महासिद्धिकरी नृणाम् ।

गोपनीया प्रयत्नेन न देया यस्य कस्यचित् ॥

kathiteyaṃ mahāmudrā mahāsiddhikarī nṛṇām /

gopanīyā prayatnena na deyā yasya kasyacit //

This great seal which brings about the great siddhi for men has been taught. It should be carefully kept secret [and] not be given to all and sundry.
Philological Commentary
Two readings of the second quarter are well-attested: jarāmṛtyuvināśinī (α1etc.) and mahāsiddhikarī nṛṇām (α3etc.). While the first reading is possible, the play on mahāsiddhi and mahāmudrā seems more likely original, as seen in the source text, the Vivekamārtaṇḍa (without significant variants).

In Jyotsnā 3.18, Brahmānanda understands mahāsiddhi as referring to `great siddhis,' but in other works it can mean liberation (Mallinson 2012).

Readings

om. π1
pāda ab ] found after 3.9 α3
kathiteyaṃ cett. ] kathitoyaṃ α2 ζ2 πω
mahāsiddhikarī nṛṇām α3 ε1 ζ2 ζ3 η1 η2 πω χ ] jarāmṛtyuvināśinī α1 γ1γ2 δ1δ2 π2, nṛṇāṃ mṛtyuvināśinī α2
pāda c ] om. α3
gopanīyā cett. ] gopanīyaṃ α2 ζ2 πω, gopanīyāṃ η2
pāda d ] om. α3
deyā cett. ] deyaṃ πω
Sources
Vivekamārtaṇḍa 63
Testimonia
Haṭharatnāvalī 2.42, Yuktabhavadeva 7.186 (\attr HP) mahāsiddhikarī nṛṇām YBhD ] jarāmṛtyuvināśinī HRĀ

अथ महाबन्धः ।

atha mahābandhaḥ /

Now, the great lock (mahābandha):

Readings

om. π1
atha cett. ] om. γ1γ2
mahābandhaḥ cett. ] mahābandha α1 ζ2 πω, mahāvedhaḥ δ2
HP 3.19

पार्ष्णिं वामस्य पादस्य योनिस्थाने नियोजयेत् ।

वामोरूपरि संस्थाप्य दक्षिणं चरणं तथा ॥ *

pārṣṇiṃ vāmasya pādasya yonisthāne niyojayet /

vāmorūpari saṃsthāpya dakṣiṇaṃ caraṇaṃ tathā // *

{}[The yogi] should place the heel of the left foot on the perineal region. And he should put the right foot on the left thigh, [\dots ]
Philological Commentary
The seated position for mahābandha described in this verse is not in the Amṛtasiddhi (chapter 12) or Amaraugha (25cd–27). The Amṛtasiddhi instructs the same position for mahāmudrā and mahābandha, and the Amaraugha does not comment on the posture of mahābandha, implying that its posture is the same as mahāmudrā.

Readings

pārṣṇiṃ α1 α3 δ1δ2 ε1 ζ3 η1 χ ] pārṣṇi α2 γ2 ζ2 η2 π1π2πω, yāṣi γ1
vāmasya cett. ] bhāgena η2
niyojayet cett. ] yojayet ζ2
pāda c ] om. π1
pāda d ] om. π1
dakṣiṇaṃ cett. ] dakṣaṇaṃ α2 πω, dakṣiṇe δ2
Sources
19ab = Dattātreyayogaśāstra 132cd (in the section on mahāmudrā) 19cd. Cf. Vivekamārtaṇḍa 8a (not anuṣṭubh)

vāmorūpari dakṣiṇañ ca caraṇaṃ saṃsthāpya

Testimonia
Haṭharatnāvalī 2.43, Yogalakṣanāvalī f. 31v (\attr HP), Yogacintāmaṇi f. 73r (\attr HP), Yuktabhavadeva 7.190 (\attr HP) pārṣṇiṃ vāmasya pādasya HRĀ YCM ] vāmāṅghripārṣṇibhāgena YLĀ, pārṣṇivāmasya pādasya YBhD

yonisthāne niyojayet HRĀ YCM YBhD ] yonisthānaṃ nipīḍayet YLĀ
HP 3.20

पूरयित्वा मुखे वायुं हृदये चिबुकं दृढम् ।

निभृत्य योनिमाकुञ्च्य मनो मध्ये नियोजयेत् ॥

pūrayitvā mukhe vāyuṃ hṛdaye cibukaṃ dṛḍham /

nibhṛtya yonim ākuñcya mano madhye niyojayet //

[\dots ] inhale through the mouth, firmly put the chin on the chest, contract the perineum and fix the mind in the centre.
Philological Commentary
The referent of madhye is uncertain. The verse is derived from the Amaraugha, and the Amṛtasiddhi makes no mention of a place to focus the mind in its treatment of mahābandha (it does however instruct the yogi to place the mind at the catuṣpatha in its teachings on mahāmudrā). Bhavadevamiśra (7.196), Brahmānanda (3.20) and Bālakṛṣṇa (5.24) take it to mean the central channel. It could also plausibly mean the region between the chest and perineum, or perhaps the place between the eyebrows. At 3.23 this practice is said to make the mind reach Kedāra, which is sometimes located between the eyebrows (see Mallinson 2007: 214 n. 285; Birch 2019: 967 n. 57).

Readings

om. π1
mukhe α1 α2 γ1γ2 δ1δ2 π2 ] tato ε1 η1 η2 πω χ, tathā ζ2 ζ3
vāyuṃ cett. ] vāyu α2 γ1γ2 πω
cibukaṃ cett. ] sasvanaṃ ζ3, svasanaṃ ζ2
dṛḍham cett. ] tathā π2
nibhṛtya α1 πω ] nibhṛtaṃ π2, nivṛtya ζ2 ζ3, nipīḍya δ2 ε1, niṣpīḍya γ1γ2 δ1 η1 χ, nikṣipya η2, nitya α2
ākuñcya cett. ] samākuñcya α2
mano cett. ] tato ζ3
Sources
Amaraugha 24 hṛdaye cibukaṃ ] cibukaṃ hṛdaye A

nibhṛtya A ] nibhṛtaṃ Av.l.
Testimonia
Haṭharatnāvalī 2.44, Yogalakṣanāvalī f. 31v (\attr HP), Yogacintāmaṇi f. 73v (\attr HP), Yuktabhavadeva 7.191 (\attr HP) pūrayitvā mukhe YCM ] pūrayen mukhato HRĀ, pūrayitvā tato YLĀ, YBhD

dṛḍham HRĀ YLĀ YBhD ] tathā YCM

nibhṛtya HRĀ ] niṣpīḍya HRĀv.l., niḥpīḍya YLĀ YCM, niḥkṣipya YBhD
HP 3.21

रेचयेच्च शनैरेव महाबन्धो'यमुच्यते ॥

recayec ca śanair eva mahābandho'yam ucyate //

And he should exhale very gently. This is called the Great Lock.
Philological Commentary
This portion of the description of mahābandha has undergone various revisions in the manuscript groups. The shortest version appears in α1and α2, as well as the δgroup and the Haṭha\-ratnāvalī, all of which omit verses 3.21*2 and 3.22*1cd. We have adopted the αversion, as it seems that 3.21--22 were reworked in a major redaction of the whole work (for further discussion, see the introductory chapter by Mitsuyo Demoto).

Readings

included in α1α2α3 δ1δ2 ζ2
recayec ca śanair eva α1 α2 δ1δ2 ζ2 ] vased evaṃ mahābaṃdho α3
mahābandho'yam ucyate α1 α2 δ1δ2 ζ2 ] recayec ca śanaiḥś śanaiḥ α3
Testimonia
Haṭharatnāvalī 2.44cd eva ] evaṃ HRĀ
HP 3.21*1

धारयित्वा यथाशक्त्या रेचयेदनिलं शनैः । सव्याङ्गे च समभ्यस्य दक्षाङ्गे च समभ्यसेत् ॥

dhārayitvā yathāśaktyā recayed anilaṃ śanaiḥ / savyāṅge ca samabhyasya dakṣāṅge ca samabhyaset //

[The yogi] should hold the breath as long as possible and exhale slowly. And having practised it on the left side, he should practise it on the right side.

Readings

dhārayitvā cett. ] cālayitvā ζ2
yathāśaktyā ε1 ζ2 ζ3 η2 π1 πω ] yathāśakti γ1γ2 η1 π2 χ
anilaṃ cett. ] aniśaṃ ε1
ca samabhyasya γ2 ε1 ζ2 ζ3 η1 η2 ] tu samabhyasya χ, pūrvam abhyasya π1π2πω, om. γ1
dakṣāṅge ca sama ε1 ζ2 ] dakṣiṇāṅge sam° ζ3 η1 π2, sam° γ1, dakṣāṅge punar γ2 πω χ, dakṣiṇāṅge punar π1, dakṣiṇe punar η2
Sources
Dattātreyayogaśāstra 62cd (padmāsana), 134cd (mahāmudrā) yathāśaktyā ] yathāśakti DYŚ

anilaṃ ] iḍayā DYŚ

savyāṅge ca ] vāmāṅgena DYŚ

dakṣiṇāṅge ca ] dakṣiṇāṅgena DYŚ
Testimonia
Yuktabhavadeva 7.192ab (\attr HP) yathāśaktyā ] yathāśakti YBhD

śanaiḥ ] sudhīḥ YBhD
HP 3.21*2

मतमत्र तु केषांचित् कण्ठबन्धं विसर्जयेत् ।

राजदन्तबिलं तत्र जिह्वयोत्तम्भयेदिति ॥

matam atra tu keṣāṃcit kaṇṭhabandhaṃ visarjayet /

rājadantabilaṃ tatra jihvayottambhayed iti //

With regard to this [practice] some are of the opinion that [the yogi] should leave out the throat lock, saying that he should lift up the opening at the uvula with the tongue instead.
Philological Commentary
This verse expresses an alternative to the application of the chin lock in mahā\-bandha mentioned in 3.20. It is found in all groups except α1and α2, and the δgroup.

We do not find the idea of lifting up the rājadantabila with the tongue in other works, but Vivekamārtaṇḍa 126ab instructs the yogi to press it with the tip of the tongue and Dattātreyayogaśāstra 36 (found at Haṭhapradīpikā 1.46) instructs the yogi in padmāsana to lift up the `root of the uvula' (rājadantamūla) with the tongue.

This verse occurs in the Yogacintāmaṇi in the middle of a quotation attributed to Īśvara. The other verses of the quoted passage are found in the Śivasaṃhitā (4.37–42), but the verse in question is not reported in the critical edition of the Śivasaṃhitā (2009). The verse is absent in another passage on mahābandha that the author of the Yogacintāmaṇi cites and attributes to the Haṭhapradīpikā.

Readings

included in α3 γ1γ2 ε1 ζ2 ζ3 η1 η2 π1π2πω χ
matam atra α3 γ1γ2 ε1 ζ2 ζ3 π1 π2 χ ] matam etat η1, matāntare πω, matārettamaṃtra η2
tu cett. ] ca γ1γ2
kaṇṭhabandhaṃ cett. ] kaṇṭhe bandhaṃ α3 η2, kaṃḍhayaṃ γ1
visarjayet α3 ε1 ζ2 ζ3 π1 πω ] vivarjayet η1 η2 χ, tu varjayet γ1γ2 π2
pāda cd ] found after 3.27 ζ2 ζ3
rājadantabilaṃ tatra ε1 π2 ] rājadantabilaṃ jatra πω, virājaṃti bilaṃ tatra π1, rājadantabalaṃ haṃti ζ2 ζ3, rājadantadvayaṃ tatra γ1γ2, rājadantasthajihvāyā(ṃ) η1 χ, rājadantasya jihvāyāṃ η2
jihvayottambhayed ζ2 ζ3 π2 ] jihvayottaṃbhaved γ1γ2 πω, jihvayoktaṃ bhajed ε1, jihvādaṃ staṃbhayed π1, bandhaś ca staṃbhayed η1, bandhaḥ śasto bhaved η2 χ
iti γ1γ2 ε1 ζ2 ζ3 π1π2πω χ ] dhitaḥ η2, dhi tat η1
Sources
Cf. Vivekamārtaṇḍa 126ab

saṃpīḍya rasanāgreṇa rājadantabilaṃ mahat/

Cf. Dattātreyayogaśāstra 36

nāsāgre vinyased rājadantamūlaṃ ca jihvayā/

uttabhya cibukaṃ vakṣasy āsthāpya pavanaṃ śanaiḥ//

Testimonia
Yogacintāmaṇi f. 73r (\attr Īśvara), Yuktabhavadeva 7.192cd (\attr HP) visarjayet ] vivarjayet YCM

rājadantabilaṃ ] rājadantadvayaṃ YCM YBhD

jihvayottambhayed YCM ] jihvayonnamayed YBhD
HP 3.22

अमुं योगी महाबन्धं महासिद्धिप्रदायकम् ।

सव्याङ्गे च समभ्यस्य दक्षाङ्गे च समभ्यसेत् ॥

amuṃ yogī mahābandhaṃ mahāsiddhipradāyakam /

savyāṅge ca samabhyasya dakṣāṅge ca samabhyaset //

After practising this Great Lock, which bestows great success, on the left side of the body, the yogi should practise it on the right side of the body.

Readings

included in α1α2α3
amuṃ α1 ] asaṃ α2, ayaṃ α3
yogī α2 ] yoga α1, yogo α3
bandhaṃ α1 ] bandho α2, bandh. α3
pradāyakam α1 ] pradāyakaḥ α2, lost α3
ca samabhyasya α1 ] tu samabhyasya α2, lost α3
dakṣāṅge ca sama α1 ] dakṣacāṃge sam° α2, dakṣāṅge punar α3
Testimonia
Haṭharatnāvalī 2.45 amuṃ yogī mahābandhaṃ mahāsiddhipradāyakam ] ayaṃ yogo mahābandhas sarvasiddhi\-pra\-dā\-ya\-kaḥ HRĀ
HP 3.22*1

अयं खलु महाबन्धो महासिद्धिप्रदायकः ।

कालपाशमहाबन्धविमोचनविचक्षणः ॥ *

ayaṃ khalu mahābandho mahāsiddhipradāyakaḥ /

kālapāśamahābandhavimocanavicakṣaṇaḥ // *

This is truly the great lock: it bestows the great siddhi [and] is adept at loosening the great bond (mahābandha) that is the noose of time.

Readings

included in γ1γ2 δ1δ2 ε1 ζ2 ζ3 η1 η2 π1π2πω χ
khalu cett. ] kila η1 η2
bandho cett. ] bandhaḥ η2
mahā cett. ] sahā γ1, sarva η2
pāśa cett. ] pāśaṃ γ1
bandha cett. ] bandho γ1, baddho ζ2
vimocana cett. ] mocayec ca πω
vicakṣaṇaḥ cett. ] vicakṣaṇa π1, vicakṣaṇam πω, kṛtakṣayaḥ α3
Testimonia
Yogacintāmaṇi f. 73v (\attr HP), Yuktabhavadeva 7.193 (\attr HP)
HP 3.23

अयं च सर्वनाडीनामूर्ध्वंगतिविबोधकः ।

त्रिवेणीसंगमं धत्ते केदारं प्रापयेन्मनः ॥*

ayaṃ ca sarvanāḍīnām ūrdhvaṃgativibodhakaḥ /

triveṇīsaṃgamaṃ dhatte kedāraṃ prāpayen manaḥ //*

And this [lock] initiates an upward flow in all the channels. It brings about a confluence at the Triveṇī [and] causes the mind to reach Kedāra.
Philological Commentary
The reading ūrdhvaṃgativibodhakaḥ (`initiates an upward flow') is found in the source (Amaraugha 25) and all Haṭhapradīpikā witnesses except the Jyotsnā (where the line is found earlier). While the Amaraughaprabodha has the reading ūrdhvaṃgativiśodhanaḥ (`purification of the upward flow'), the Amṛtasiddhi (12.14) states that the chin-lock prevents the upward flow (ūrdhvaṃgatinirodhakaḥ) in all the channels. The Amaraugha is referring to the idea (likely accepted by Svātmārāma) that the root lock creates an upward flow in all the channels that prevents the elements and essences of the body from escaping (cf. Amṛtasiddhi 12.8–10).

Triveṇī and Kedāra are pilgrimage sites, the former at Prayāga where the Gaṅgā, Yamunā and subtle Sarasvatī meet, the latter in the Himālaya, near the source of the Gaṅgā. The bodily triveṇī is located in the navel or heart by earlier Śaiva works (Birch 2019: 967). Here it may be the same as the trikūṭa and located between the eyebrows (Mallinson 2007: 209 n. 259). Brahmānanda, who does not identify a location for Triveṇī, understands Kedāra to be between the eyebrows. In the Khecarīvidyā it is located on the back of the head above the nape of the neck (Mallinson 2007: 214 n. 285). For other references on the location of Kedāra, see Birch 2019: 967 n. 57.

Readings

pāda a ] om. α2
ca cett. ] tu γ1γ2 δ1δ2 χ
pāda b ] om. α2
ūrdhvaṃ cett. ] ūrdhva α1 η1 γ1
gativibodhakaḥ α1 ζ3 η1 η2 π1 πω ] gatinibodhakāḥ ζ2, gatinirodhakaḥ χ, gativiśodhanaḥ ε1, gamanabodhakaḥ γ1γ2 δ1δ2 π2
prāpayen cett. ] prāpyate α2
manaḥ cett. ] naraḥ α2 ε1 η1, naraṃ ζ2
Sources
Amaraugha 25
Testimonia
Haṭharatnāvalī 2.46, Yogacintāmaṇi f. 73v (\attr HP), Yuktabhavadeva 7.94 (\attr HP) ca HRĀ ] tu YCM, hi YBhD

ūrdhvaṃgativibodhakaḥ YBhD ] ūrdhvagativibodhakaḥ HRĀ, ūrdhvaṃgamanarodhakaḥ YCM
HP 3.24

रूपलावण्यसंपन्ना यथा स्त्री पुरुषं विना ।

महामुद्रामहाबन्धौ निष्फलौ वेधवर्जितौ ॥

rūpalāvaṇyasaṃpannā yathā strī puruṣaṃ vinā /

mahāmudrāmahābandhau niṣphalau vedhavarjitau //

Like a beautiful and charming woman without a man, the great seal and the great lock are barren without the great piercing.
Philological Commentary
This verse, which is from the Amaraugha and similar to verses in the Amṛtasiddhi and Śivasaṃhitā, is stating that the great seal, lock and piercing should be practised together. This can be done as a sequence as shown in this video (© Mark Robberds).

Readings

lāvaṇya cett. ] lāvaṇa δ2, yauvana ε1
saṃpannā cett. ] saṃpanū α2, saṃpattī γ1, saṃyuktā δ1
strī puruṣaṃ cett. ] nārī patiṃ δ1
pāda c ] om. ζ3
mahābandhau γ2 δ1δ2 ε1 π2 χ ] mahābandho α1 α2 γ1 ζ2 η2 π1 πω, mahābandha η1
pāda d ] om. ζ3
niṣphalau γ2 δ1δ2 ε1 η2 π2 χ ] niṣphalo γ1 π1, niṣkalaḥ α2, niṣkalā α1, mahābaṃdha ζ2, mahāvedha η1 πω
vedhavarjitau γ1γ2 δ1δ2 ε1 π2 χ ] vedhavarjitaḥ α2 π1, vedhavarttina α1, vedhavarttitau η2, vinā tathā ζ2 η1, vinānyathā πω
Sources
Amaraugha 26 bandhau niṣphalau vedhavarjitau A ] bandho niṣphalo vedhavarjitaḥ Av.l. Cf. Śivasaṃhitā 4.47

mahāmudrāmahābandhau niṣphalau vedhavarjitau/

tasmād yogī prayatnena karoti tritayaṃ kramāt//

Cf. Amṛtasiddhi 13.3

guṇarūpavatī nārī niṣphalā puruṣaṃ vinā/

mahāmudrāmahābandhau vinā vedhena niṣphalau//

Testimonia
Haṭharatnāvalī 2.47, Yogacintāmaṇi f. 73v (\attr HP), Yuktabhavadeva 7.197cd, 197ab (\attr HP)

अथ महावेधः ।

atha mahāvedhaḥ /

Now the great piercing (mahāvedha):

Readings

atha mahāvedhaḥ ζ3 η2 πω χ ] found before δ2 ζ2 π2, atha vedhaḥ ε1, mahāvedhaḥ (before γ1γ2, iti mahābandhaḥ η1, atha mahābaṃdhaḥ (after α2, om. α1 δ1 π1
HP 3.25

महाबन्धस्थितो योगी कृत्वा पूरकमेकधीः ।

वायूनां गतिमावृत्य निभृतं कण्ठमुद्रया ॥

mahābandhasthito yogī kṛtvā pūrakam ekadhīḥ /

vāyūnāṃ gatim āvṛtya nibhṛtaṃ kaṇṭhamudrayā //

While in the great lock, the yogi should inhale, focus his mind and firmly block the flow of the bodily winds by means of the throat seal.
Philological Commentary
We are not certain of the meaning here of nibhṛtam, which is found in all of the collated witnesses and important testimonia. We have understood it as an adverb with the meaning `firmly' rather than the more usual but here inappropriate `secretly'. In the Jyotsnā (3.26), Brahmānanda glosses it as niścalam (`immovably').

Readings

mahābandha α1α2α3 ε1 ζ2 ζ3 η1 χ ] mahābandhaḥ γ2, mahābandho γ1 π1, mahāvedhe δ1δ2 π2, mahāvedha η2 πω
sthito cett. ] sthite γ1, sthitau η2
ekadhīḥ γ2 ε1 ζ3 η1 η2 π2 χ ] ekadhī α1, edhakī π1, ekadhā δ1 ζ2, ekadhaḥ α3, eva dhīḥ γ1, eva dhī πω, eva vā δ2, eva ca dhā α2
vāyūnāṃ γ2 δ1δ2 ε1 ζ3 π1 χ ] vāyunāṃ η1, vāyunā α1α2α3 γ1 ζ2 η2 π2 πω
gatim āvṛtya cett. ] gatim ākṛṣya α2 γ1 ζ3
mudrayā cett. ] mudrāyā η2
Sources
Cf. Amaraugha 27

punar āsphālayet kaṭyāṃ susthiraṃ kaṇṭhamudrayā/

vāyūnāṃ gatim ārudhya kṛtvā pūrakakumbhakau//

c ārudhya ] āvṛtya, āśritya v.l.

 Cf. Śivasaṃhitā 4.43

mahābandhasthito yogī kukṣim āpurya vāyunā/

sphicau saṃtāpayed dhīmān vedho 'yaṃ kīrtito mayā//

Testimonia
Haṭharatnāvalī 2.48, Yogacintāmaṇi f. 73v (\attr HP), Yuktabhavadeva 7.198 (\attr HP) mahābandha HRĀ YBhD ] mahābandhe YCM

ekadhīḥ HRĀ ] ekadhā YCM YBhD

āvṛtya YCM YBhD ] ākṛṣya HRĀ
HP 3.26

समहस्तयुगो भूमौ स्फिजौ संताडयेच्छनैः ।

पुटद्वयं समाक्रम्य वायुः स्फुरति सत्वरम् ॥*

samahastayugo bhūmau sphijau saṃtāḍayec chanaiḥ /

puṭadvayaṃ samākramya vāyuḥ sphurati satvaram //*

With hands even on the ground, he should gently tap the buttocks [on the ground]. The breath enters the vessel of two halves and quickly flashes forth.
Philological Commentary
The term puṭadvaya is referring back to the dvipuṭa mentioned in verse 3.12. On the alchemical meaning and other interpretations by later commentators, see the note to 3.12.

Readings

samahasta cett. ] samahāsta α1, samahaste γ1, samahastā η2, samau hasta π2, nyastahasta α2
yugo γ1 δ1 ε1 η2 π1 πω χ ] yugau γ2 δ2 ζ3 η1 π2, yuge α1 ζ2, yuga α2
post bhūmau add. ] samapādayugas tataḥ | āndolanaṃ prakurvīta śarīrasya trimārgataḥ | punar āsphālanaṃ kaṭyāṃ mahāmerau ca sādhakaḥ | karau padadvaye kṛtvā ε1
sphijau cett. ] sphicau γ1 χ, sphītau π2, dvijāt ζ2, dvijā ζ3
saṃtāḍayec cett. ] saṃ[c/t]ālayec η1, nutāḍayec ζ3, saṃjāyate α2
chanaiḥ cett. ] tataḥ α2
puṭadvayaṃ cett. ] jaṃghādvayaṃ γ2, jaṃghāyuṭadvayam γ1
samākramya cett. ] samākṛṣya α2 γ2, ākṛṣya γ1, atikramya χ
vāyuḥ γ2 δ1δ2 η1 η2 π2 χ ] vāyu α1 α2 γ1 ε1 ζ2 ζ3 π1 πω
satvaram α1 α2 ε1 ζ2 η2 ] ratvaraṃ π1, tatvaraṃ πω, tatparaṃ η1, tatparaḥ π2, madhyagaḥ γ1γ2 δ1 ζ3 χ, madhyamaḥ δ2
Sources
Amaraugha 28ab, 29cd, Dattātreyayogaśāstra 136ab samahastayugo A ] mahābandhasthito DYŚ

sphicau saṃtāḍayec chanaiḥ DYŚ ] samapādayugas tathā A

samākramya Av.l. ] samākṛṣya A
Testimonia
Haṭharatnāvalī 2.51ab, Yogacintāmaṇi f. 73v (\attr HP), Yuktabhavedeva 7.199 (\attr HP) sama HRĀ YCM ] nyasta YBhD

puṭadvayaṃ YCM ] jaṃghādvayaṃ YBhD

samākramya YCM ] samākṛṣya YBhD

satvaram YBhD ] madhyagaḥ YCM
HP 3.27

सोमसूर्याग्निसंबन्धो जायते चामृताय वै ।

मृतावस्था समुत्पन्ना ततो मृत्युभयं कुतः ॥

somasūryāgnisaṃbandho jāyate cāmṛtāya vai /

mṛtāvasthā samutpannā tato mṛtyubhayaṃ kutaḥ //

And the union of the moon, sun and fire arises, which leads to immortality. The state of a dead person has arisen, so where is the fear of death?
Philological Commentary
The αand γgroups have saṃbandhāj, which is possible but somewhat awkward (i.e. `because of the union of the moon, sun and fire, the state of a dead person, which has arisen, leads to immortality'). The adopted reading saṃbandho, which is supported by ζ2, Yuktabhavadeva 7.200 and Jyotsnā 3.28, makes better sense but its meaning is not as clear as the formulation in the source text (i.e. Amaraugha 30).

The compound mṛtāvasthā (`the state of death') likely refers to a dead person in the sense that the yogi appears as if dead when the moon, sun and fire have united. In the version found in Jyotsnā 3.28 and ζ3, η1, η2and the Yuktabhavadeva, the final verse quarter has been rewritten to say that the yogi then exhales the breath (tato vāyuṃ virecayet). This implies that mṛtāvasthā is a breath retention (kumbhaka), which is apparent in Brahmānanda's explanation:

mṛtasya prāṇaviyuktasyāvasthā mṛtāvasthā samutpannā bhavati, iḍāpiṅgalayoḥ prāṇasañcārābhāvāt/ tatas tadanantaraṃ vāyuṃ virecayen nāsikāpuṭābhyāṃ śanais tyajet/

The state of death that has arisen is the state of one who has died, [that is,] of one who is devoid of the breath because of the absence of movement of prāṇa in the iḍā and piṅgalā channels. Then, immediately after that [state], [the yogi] exhales the breath, [that is,] he gradually releases it through the nostrils.

Readings

saṃbandho ζ2 χ ] sambandhā η1 πω, sambandhāj α1 α2 γ1γ2 ε1 η2 π1 π2, saṃdhānaṃ δ1δ2 ζ3
cāmṛtāya vai α1α2α3 ε1 π1 χ ] cāmṛtāyate γ1γ2 ζ2 ζ3 π2, vāmṛtāyate δ1δ2, cāmṛtāye vaiḥ η1, ca mṛtāya vai πω, ca mṛturjayaḥ η2
mṛtāvasthā cett. ] mṛtāmasthā γ1
samutpannā cett. ] samunnaṃ<<ta>>t α3, om. γ1
mṛtyubhayaṃ kutaḥ α1 α2 γ2 δ1δ2 ε1 ζ2 π1π2πω ] vāyuṃ virecayet ζ3 η1 η2 χ, vāyuṃ + + + + α3, vāyuṃ nirundhayet kumbhakena γ1
post kutaḥ add. ] āndoḷanāsphālanau ca | mahāmudrāmahābandhādyor api karttavyam iti saṃprasāyaḥ ε1
Sources
Amaraugha 30 saṃbandho ] saṃbandhaṃ A, saṃbandhāj Av.l., saṃbandhā Av.l.

jāyate cāmṛtāya ] jānīyād amṛtāya A
Testimonia
Yogacintāmaṇi f. 73v (\attr HP), Yuktabhavadeva 7.200 (\attr HP) saṃbandho YBhD ] sandhānaṃ YCM

cāmṛtāya vai ] cāmṛtāyate YCM, cāmṛtāya ca YBhD

samutpannā YCMv.l.YBhD ] samutpannaṃ YCM

mṛtyubhayaṃ kutaḥ YCM ] vāyuṃ virecayet YBhD
HP 3.28

महावेधो'यमभ्यासान्महासिद्धिप्रदायकः ।

वलीपलितवेपघ्नः सेव्यते साधकोत्तमैः ॥

mahāvedho'yam abhyāsān mahāsiddhipradāyakaḥ /

valīpalitavepaghnaḥ sevyate sādhakottamaiḥ //

Through practice, this great piercing bestows the great siddhi [and] cures wrinkles, grey hair, and trembling. It is used by the best practitioners.
Philological Commentary
In the third verse quarter, the reading vedhaghnaḥ (`cures wounds'?) found in αand the other groups, with the exception of δ(vegaghnaḥ), is odd as it does not seem related to the other two symptoms of old age (i.e. wrinkles and grey hair) that this mudrā can cure. Adopting Brahmānanda’s otherwise unattested reading, we have understood vegaghnaḥ to be a mistake for vepaghnaḥ, `cures trembling', which occurs in some manuscripts in the δω(J1, J3, N16, N18) and π(N12 contaminated) and ζ(J14 contaminated) groups, as well as the Yogacintāmaṇi, Yuktabhavadeva, and Jyotsnā.

Readings

mahāvedho cett. ] mahābaṃdho ζ3
abhyāsān α1 α2 γ2 δ2 η2 π2 πω χ ] abhyāsāt γ1 π1, anabhyāsān δ1, abhyāso η1, abhyasto ε1 ζ2 ζ3
mahā cett. ] sarva γ1
pradāyakaḥ cett. ] vidhāyakaḥ ε1
valī cett. ] valiḥ α2, vali γ1 η1, valīta η2
palita cett. ] palīta γ2
vepa χ ] vedha α1 γ1γ2 ε1 ζ2 ζ3 η1 π1π2πω, vaidya α2, vega δ1δ2, bandha η2
ghnaḥ cett. ] ghnaṃ α1 πω, ghna α2 γ1
sādhakottamaiḥ cett. ] sādhakottamaṃ πω
Testimonia
Cf. Haṭharatnāvalī 2.51cd

ayam eva mahāvedhaḥ siddhido 'bhyāsato bhavet//

Yogacintāmaṇi f. 73v (\attr HP), Yuktabhavadeva 7.201 (\attr HP) abhyāsān YCM ] abhyasto YBhD
HP 3.29

एतत्त्रयं महागुह्यं जरामृत्युविनाशनम् ।

वह्निवृद्धिकरं चैव अणिमादिगुणप्रदम् ॥

etat trayaṃ mahāguhyaṃ jarāmṛtyuvināśanam /

vahnivṛddhikaraṃ caiva aṇimādiguṇapradam //

This triad is a great secret that destroys old and death, increases [the body's] fire and bestows the powers beginning with minimisation.

Readings

etat trayaṃ mahā cett. ] mahāmudrātrayaṃ ζ3 η1, mahavedhābhayaṃ α3
guhyaṃ cett. ] guptaṃ δ1δ2, mudrā η2
vināśanam cett. ] vināśinī η2
vahni cett. ] buddhi π2
caiva α1 γ1γ2 ε1 π2 ] caivam α2 ζ2 ζ3 η1 η2 π1 πω, caiva hy χ, caitad δ1δ2
guṇapradam cett. ] gaṇapradaṃ ζ2, guṇapradī γ1, pradāyakaṃ α2
Sources
Amaraugha 31
Testimonia
Haṭharatnāvalī 2.52, Yogacintāmaṇi f. 73v (\attr HP), Yuktabhavadeva 7.204 (\attr HP) etat trayaṃ HRĀ YCM ] bandhatrayaṃ YBhD

mahāguhyaṃ HRĀ YBhD ] mahāguptaṃ YCM

caiva YCM YBhD ] caiva hy HRĀ
HP 3.30

अष्टधा क्रियते चैतद्यामे यामे दिने दिने ।

पुण्यसंभारसंभावि पापौघभिदुरं सदा ॥

aṣṭadhā kriyate caitad yāme yāme dine dine /

puṇyasaṃbhārasaṃbhāvi pāpaughabhiduraṃ sadā //

It is practised eight times a day, every three hours. It always produces a wealth of merit and destroys an ocean of demerit.

Readings

aṣṭadhā cett. ] aṣṭādi π2
caitad α1 ε1 π2 ] caiva δ1δ2 ζ2 χ, caivaṃ γ1γ2 π1, caikaṃ η1 η2 πω, caika ζ3, taitva α2
yāme yāme cett. ] yāmayāme ζ3, yāmaṃ yamāṃ η1, yamair niyamai α2
puṇya cett. ] puṇyaṃ ζ3, puna α2, sarva η2
saṃbhāra α1 α2 γ2 δ1δ2 ζ2 χ ] saṃcaya α3 ε1, saṃcāra η1 η2, saṃsāra ζ3, saṃdhāta π1, saṃdhāna π2, sahāra πω, om. γ1
saṃbhāvi α3 γ1γ2 ζ2 πω ] saṃbhāvī α1 α2, sabhāvī η1, saṃdhāyi ζ3 π2 χ, saṃdhāyī η2, saṃdāyī ε1, saṃdhīra π1, saṃpādi δ1δ2
pāpaugha cett. ] pāprogha γ2, padhau \_ dhava γ1
bhiduraṃ sadā cett. ] bhidiraṃ sadā α2, vidhuraṃ tathā α3
Sources
Amaraugha 32 caitad Av.l. ] caiva A

saṃbhāra ] sañcaya A
Testimonia
Haṭharatnāvalī 2.49, Yogacintāmaṇi f. 73v (\attr HP), Yuktabhavadeva 7.205 (\attr HP) saṃbhāra YCM YBhD ] saṅghāta HRĀ

caitat HRĀ ] caiva YCM YBhD

saṃbhāvi ] sandhāyī HRĀ YCM YBhD
HP 3.31

सम्यक्शिक्षावतामेव स्वल्पं प्रथमसाधने ।

वह्निस्त्रीपथसेवानामादौ वर्जनमादिशेत् ॥*

samyakśikṣāvatām eva svalpaṃ prathamasādhane /

vahnistrīpathasevānām ādau varjanam ādiśet //*

It is only for those who have received proper instruction. It is taught that they should [do it] a little in the first stage of the practice [and] that at the beginning they should avoid frequenting fire, women and roads.

Readings

śikṣāvatām cett. ] śikṣavatā π2, śiṣyāvatām α2 ζ2, jijñāsatām η2
eva α2 γ1γ2 δ1δ2 ζ3 π1 ] evaṃ α1 ε1 ζ2 η1 η2 πω χ, bhavyaṃ π2
sādhane α2 γ1 δ1δ2 ζ2 ζ3 η1 π1 π2 ] sādhanaiḥ α1, sādhanaṃ γ2 ε1 η2 πω χ
pāda c ] (cf. note on the prescript to 1.61)om. χ
sevānām cett. ] sevācanām ζ2, sevanām η2, sevanam η1, sevenam γ1
pāda d ] om. χ
ādiśet α1 α2 ζ2 ζ3 η1 π1 π2 ] ādṛśyet πω, ācaret γ1γ2 δ1δ2 ε1 η2
Sources
Amaraugha 33 ādiśet ] ācaret A
Testimonia
Yogacintāmaṇi f. 73v (ab only) (\attr HP), Yuktabhavadeva 7.205 (\attr HP) sādhane YCM ] sādhanam YBhD

ādiśet ] ācaret YBhD

अथ खेचरी ।

atha khecarī /

Now, the sky-roving [seal] (khecarī):

Readings

atha cett. ] om. γ1γ2 δ2
HP 3.31*1

नासनं सिद्धसदृशं न कुम्भं केवलोपमम् ।

न खेचरीसमा मुद्रा न नादसदृशो लयः ॥

nāsanaṃ siddhasadṛśaṃ na kumbhaṃ kevalopamam /

na khecarīsamā mudrā na nādasadṛśo layaḥ //

Readings

included in ω
kumbhaṃ ηωpc ] kumbha ηωac πω, kuṃbhaka δω
kevalopamam ηωpc ] kevalokanam ηωac πω, samonilaṃ δω
HP 3.32

छेदनचालनदोहैः कलां क्रमेण प्रवर्धयेत्तावत् ।

सा यावद्भ्रूमध्यं स्पृशति तदा खेचरीसिद्धिः ॥

chedanacālanadohaiḥ kalāṃ krameṇa pravardhayet tāvat /

sā yāvad bhrūmadhyaṃ spṛśati tadā khecarīsiddhiḥ //

By cutting, moving, and milking, [the yogi] should gradually lengthen the tongue until it touches the middle of the brows. Then the sky-roving [seal] is perfected.
Philological Commentary
Various versions of this verse have been transmitted in upagīti (γ, δ), gīti (ε), āryā (η2) and anuṣṭubh (πω) metres. We have adopted a version close to α2, which has a slight metrical fault:

chedanacālanaṃ dohaiḥ kalā kramaṇa pravardhayet tāvat/

sā yāvad bhrūmadhyaṃ visati tadānī khecarīsiddhiḥ//

The emendation of tadānīṃ to tadā renders the verse an āryā. The word krameṇa is well attested by manuscripts of the α, ζ, ηand πgroups, which all have unmetrical or corrupted versions.

It is possible that this verse was originally composed in the upagīti metre, as three other verses in the Haṭhapradīpikā (i.e., 1.60, 4.51 and 4.55), likely composed by the author, are in this metre. If this were the case, the verse may have read kramād vardhayet, which would scan correctly as upagīti. However, this reading is not attested by the manuscripts or testimonia that we have consulted.

The meaning of kalā as `tongue' is not attested in any Sanskrit dictionary but kalā occurs in the sense of the tongue in a subsequent verse of this chapter (cf. 3.34a) and it is glossed by Brahmānanda with jihvā in Jyotsnā 3.33 and 3.37.
Metre: Āryā

Readings

chedana α2 γ1 δ1δ2 δω ε1 ζ3 η1 π1 πω χ ] chedanaṃ η2 ηω, chedanaiś π2, bhedana α3, vedana ζ2, rasanā γ2, illeg. α1
cālanadohaiḥ γ2 δ1δ2 δω ε1 ζ3 η1 π1 χ ] cālajadohaiḥ γ1, cālanaṃ dohaiḥ α2, cālanaṃ dohau η2 ηω πω, cālanair dāsyai π2, cāladohaiḥ ζ2, pādanadoṣaiḥ α3, illeg. α1
kalāṃ γ2 ε1 ζ2 η1 π1 π2 χ ] kalan γ1, kalāḥ α1, kalā α2 α3 ηω πω, kāla η2, jihvāṃ δ1δ2 δω, krameṇa ζ3
krameṇa α1 ε1 ζ2 η1 η2 ηω π1π2πω ] kramaṇa α2, krameṇātha χ, jihvāṃ ζ3, tu γ1γ2, vai δ1δ2, om. α3 δω
pravardhayet α2 ε1 ζ3 η1 η2 π1 ] saṃvardhayet γ1γ2 δω, vardhayet α1 α3 δ1δ2 ζ2 ηω π2 πω χ
tāvat α2 γ2 δ1δ2 δω ε1 ζ2 ζ3 π1 π2 χ ] tā<<va>>t η2, kramaśaḥ α3, om. α1 γ1 η1 ηω πω
sā yāvad α1 α2 ε1 ζ3 η1 η2 π1 π2 χ ] yāvad iyaṃ γ1γ2 δ1δ2 δω, yāvad ηω πω, yā α3, sā ζ2
bhrūmadhyaṃ cett. ] bhrūmadhya δ1 η1
spṛśati cett. incl. α3 ] sparśati γ1, visati α2, viśa α1
tadā khecarīsiddhiḥ γ1γ2 δ2 δω ζ3 η2 χ ] tadānīṃ khecarīsiddhiḥ α1 α2 ηω π1π2πω, tadānīṃ hi khecarīsiddhiḥ ε1 ζ2, tadānī siddhiḥ η1, tadā khecarī bhavati δ1
Testimonia
Haṭharatnāvalī 2.141 (\attr HP), Yogacintāmaṇi f. 74r (\attr HP), Haṭhatattvakaumudī 14.18 (\attr HP) kalāṃ krameṇa pravardhayet ] kalāṃ krameṇa vardhayet HRĀ, jihvāṃ saṃvardhayet YCM, krameṇa jihvāṃ pravardhayet HTK

sā yāvad bhrūmadhyaṃ spṛśati HTK ] yāvad iyaṃ bhrūmadhye spṛśati HRĀ, sā yāti yāvad bhrūmadhyaṃ spṛśati hi HRĀv.l., yāvad iyaṃ bhrūmadhyaṃ spṛśati YCM

tadā khecarīsiddhiḥ YCM HTK ] tadānīṃ khecarīsiddhiḥ HRĀ
HP 3.32*1

स्नुहीपत्त्रनिभं शस्त्रं सुतीक्ष्णं स्निग्धनिर्मलम् ।

समादाय ततस्तेन रोममात्रं समुच्छिदेत् ॥ (ζ3, ω and χ)

snuhīpattranibhaṃ śastraṃ sutīkṣṇaṃ snigdhanirmalam /

samādāya tatas tena romamātraṃ samucchidet // (ζ3, ω and χ)

Readings

included in ζ3 ω χ
snuhī δω χ ] snuhi ζ3 ηω, śnuhi πω
samucchidet πω ] samucchinet ζ3 ηω χ, samucchiṃdyāt δω
HP 3.32*2

कृत्वा सैन्धवपथ्याभ्यां चूर्णिताभ्यां प्रघर्षयेत् ।

पुनः सप्तदिने प्राप्ते रोममात्रं समुच्छिदेत् ॥ (ζ3, ω and χ)

kṛtvā saindhavapathyābhyāṃ cūrṇitābhyāṃ pragharṣayet /

punaḥ saptadine prāpte romamātraṃ samucchidet // (ζ3, ω and χ)

After cutting, he should rub [the cut] with a powder of rock-salt and pathyā. After seven days he should again cut away a hair’s breadth.

Readings

included in ζ3 ω χ
kṛtvā ζ3 ω ] tataḥ χ
pathyābhyāṃ χ ] pathyādi δω ηω πω, pakṣyādi ζ3
samucchidet ηω πω ] samucchinet χ, punaḥ chidet ζ3, samutthiyāt δω
Sources
Khecarīvidyā 1.47
HP 3.32*3

एवं क्रमेण षण्मासं नित्ययुक्तं समाचरेत् ।

षण्मासाद्रसनामूलशिराबन्धं विनश्यति ॥ (ζ3, ω and χ)

evaṃ krameṇa ṣaṇmāsaṃ nityayuktaṃ samācaret /

ṣaṇmāsād rasanāmūlaśirābandhaṃ vinaśyati // (ζ3, ω and χ)

[The yogi], constantly applying himself, should thus practise gradually for six months. After six months the binding tendon at the base of the tongue is destroyed.

Readings

included in ζ3 ω χ
ṣaṇmāsaṃ δω ηω πω χ ] ṣaṇmāsān ζ3
nitya δω ζ3 ηω πω ] nityaṃ χ
yuktaṃ ζ3 ηω πω ] yuktaḥ χ, muktaṃ δω
ṣaṇmāsād ω χ ] ṣaṇmāse ζ3
mūla δω ηω πω χ ] mūlaṃ ζ3
śirābandhaṃ ηωpc ] śirābandhaḥ ζ3 χ, śarābandhaṃ ηωac πω, śarabaṃdhaṃ δω
vinaśyati ω ] praṇaśyati ζ3 χ
Sources
Khecarīvidyā 1.48
HP 3.32*4

अथ वागीश्वरीधामशिरो वस्त्रेण वेष्टयेत् ।

शनैरुत्कर्षयेद्योगी कालवेलाविधानवित् ॥ (ω)

atha vāgīśvarīdhāmaśiro vastreṇa veṣṭayet /

śanair utkarṣayed yogī kālavelāvidhānavit // (ω)

Then, knowing the rules of time and limit, the yogi should gradually pull upwards the tip of the tongue having wrapped it in cloth.

Readings

included in ω
Sources
Khecarīvidyā 1.49
HP 3.32*5

वितस्तिप्रमितं दैर्घ्यं विस्तारं चतुरङ्गुलम् ।

मृदुलं धवलं प्रोक्तं वेष्टिताम्बरलक्षणम् ॥ (ω)

vitastipramitaṃ dairghyaṃ vistāraṃ caturaṅgulam /

mṛdulaṃ dhavalaṃ proktaṃ veṣṭitāmbaralakṣaṇam // (ω)

The characteristics of the wrapped cloth are taught to be that it is one handspan in length, four fingers wide, soft [and] white.

Readings

included in ω
pramitaṃ πω δω ] pratimaṃ ηω
dairghyaṃ ηω πω ] dairghye δωpc, dairghya δωac
caturaṅgulam πω δω ] caturāṅgulam ηω
Sources
Yogabīja 92
HP 3.32*6

पुनः षण्मासमात्रेण नित्यसंकर्षणात्प्रिये ।

भ्रूमध्यावधि वर्धेत तिर्यक्कर्णबिलावधि ॥ (ω)

punaḥ ṣaṇmāsamātreṇa nityasaṃkarṣaṇāt priye /

bhrūmadhyāvadhi vardheta tiryakkarṇabilāvadhi // (ω)

Then, in six months, after repeated drawing out [of the tongue], my dear, it increases [in length to reach upwards] between the eyebrows, obliquely to the ears,

Readings

included in ω
nitya (em.) ] punaḥ ηω πω δω
Sources
Khecarīvidyā 1.50 punaḥ ] nitya KhV

vardheta ] sābhyeti KhV
HP 3.32*7

अधस्ताच्चिबुकं मूलं प्रयाति क्रमकारिता ।

केशान्तमूर्ध्वं क्रमति तिर्यक्शङ्खावधि प्रिये ॥ (ω)

adhastāc cibukaṃ mūlaṃ prayāti kramakāritā /

keśāntam ūrdhvaṃ kramati tiryakśaṅkhāvadhi priye // (ω)

and downwards it is gradually made to reach the base of the chin. Upwards it easily reaches the hairline [and] sideways the temples, my dear.
Metre: Anuṣṭubh (c: bha-vipulā)

Readings

included in ω
cibukaṃ mūlaṃ δω ] cibukaṃ mūla ηω, cibukamūla πω
keśāntam ūrdhvaṃ (em.) ] krośād ūrdhvaṃ ca ηω πω δω
kramati ηω πω ] krāmati δω
śaṅkhāvadhi (em.) ] saṃkhyāvadhi ηω πω δω
Sources
Khecarīvidyā 1.51ab + 1.52ab adhastāc ] adhaś ca KhV
HP 3.32*8

पुनः संवत्सराद्देवि द्वितीयाच्चैव लीलया ।

ब्रह्मरन्ध्रान्तमावृत्य तिष्ठेत्परमवन्दिते ॥ (ω)

punaḥ saṃvatsarād devi dvitīyāc caiva līlayā /

brahmarandhrāntam āvṛtya tiṣṭhet paramavandite // (ω)

And then, after the second year, o goddess, it easily covers the top of the aperture of Brahman, o she who is worshipped by the gods.

Readings

included in ω
dvitīyāc (em.) ] dvitīyā ηω πω δω
Sources
ab: cf. Khecarīvidyā 1.51cd; cd: Khecarīvidyā 1.53ab saṃvatsarāṇāṃ tu tṛtīyād ] saṃvatsarāṇāṃ tu tṛtīyād KhV

tiṣṭhet paramavandite ] tiṣṭhaty amaravandite KhV
HP 3.32*9

स्वतालुमूलं संघृष्य सप्तवासरमात्मवित् ।

स्वगुरूक्तप्रकारेण मलं सर्वं विशोषयेत् ॥ (ω)

svatālumūlaṃ saṃghṛṣya saptavāsaram ātmavit /

svagurūktaprakāreṇa malaṃ sarvaṃ viśoṣayet // (ω)

In the manner described by his guru, [every day] for seven days the knower of ātman should rub the base of his palate and remove all impurity.
Metre: Anuṣṭubh (a: ma-vipulā)

Readings

included in ω
ātmavit (em.) ] ātmani ηω πω δω
Sources
Khecarīvidyā 1.45 svatālumūlaṃ saṃghṛṣya ] tālumūlaṃ samutkṛṣya KhV
HP 3.32*10

अङ्गुल्यग्रेण संघृष्य जिह्वां तत्र निवेशयेत् ।

शनैः शनैर्मस्तकाच्च महावज्रकपाटभित् ॥ (ω)

aṅgulyagreṇa saṃghṛṣya jihvāṃ tatra niveśayet /

śanaiḥ śanair mastakāc ca mahāvajrakapāṭabhit // (ω)

After rubbing there with the tip of his finger, he should insert his tongue. Very gradually it breaks the great adamantine doorway out of the head.
Metre: Anuṣṭubh (c: ra-vipulā)

Readings

included in ω
Sources
ab: Khecarīvidyā 1.56cd

cd: cf. Khecarīvidyā 1.33cd

mastakākhyā mahācaṇḍā śikhivahnikavajrabhṛt//

HP 3.32*11

पूर्वबीजयुतां विद्यां व्याख्यातामतिदुर्लभाम् ।

अस्याः षडङ्गं कुर्वीत तया षट्चक्रभिन्नया ॥ (ω)

pūrvabījayutāṃ vidyāṃ vyākhyātām atidurlabhām /

asyāḥ ṣaḍaṅgaṃ kurvīta tayā ṣaṭcakrabhinnayā // (ω)

The yogi should practise the Vidyā that is extremely hard to obtain joined with the previously described seed syllable [and] its six limbs with it divided according to the six cakras.
Philological Commentary
This verse is a reworking (or corruption) of Khecarīvidyā 1.34 which is difficult to make sense of.
Metre: Anuṣṭubh (c: ma-vipulā)

Readings

included in ω
bīja ηω ] vīya πω, vīrya δω
Sources
Cf. Khecarīvidyā 1.34

pūrvabījayutā vidyā vyākhyātā hy atidurlabhā/

ṣaḍaṅgavidyāṃ vakṣyāmi tayā ṣaṭsvarabhinnayā//

HP 3.32*12

खे निरस्तसकलक्रियाक्रमे

या चितिश्चरति शाश्वतोदये ।

सा शिवत्वसमवायकारिणी

खेचरी च भवखेदहारिणी ॥ (ω)

khe nirastasakalakriyākrame

yā citiś carati śāśvatodaye /

sā śivatvasamavāyakāriṇī

khecarī ca bhavakhedahāriṇī // (ω)

The mind which moves in the inert and eternally blessed void is the Khecarī [mind], the bringer of union with Śivahood [and] the remover of the suffering of existence.
Metre: Rathoddhatā

Readings

included in ω
yā citiś carati (em.) ] yā citaś carati ηω, yā cittaś carati πω, °ṇa cittaś carati δω
samavāya ηω πω ] samavāyi δω
kāriṇī ηω δω ] kariṇī πω
ca bhava ηω πω ] \{\{ca\}\} bhavati δω
HP 3.32*13

क्रमेणैव प्रकर्तव्याभ्यासेन वरवर्णिनि ।

युगपद्यतते तस्य शरीरं विलयं व्रजेत् ॥ (ω)

krameṇaiva prakartavyābhyāsena varavarṇini /

yugapad yatate tasya śarīraṃ vilayaṃ vrajet // (ω)

It is to be brought about very gradually, through practice, o beautiful lady. The body of him who strives [for it] all at once is destroyed.

Readings

included in ω
prakartavyā ηω πω ] pravartavyā δω
varavarṇini ηω πω ] paravarṇinī δω
yatate ηω πω δωpc ] yatete δωac
Sources
Khecarīvidyā 1.54 krameṇaiva ] śanair eva KhV

varavarṇini ] yugapan na hi KhV

yatate ] yaś caret KhV
HP 3.32*14

तस्माच्छनैः शनैः कार्यो'भ्यासो न युगपत्प्रिये ।

एवं वर्षत्रयं कृत्वा ब्रह्मद्वारं विशेद्ध्रुवम् ॥ (ω)

tasmāc chanaiḥ śanaiḥ kāryo'bhyāso na yugapat priye /

evaṃ varṣatrayaṃ kṛtvā brahmadvāraṃ viśed dhruvam // (ω)

Therefore [its] practice is to be done very gradually, not all at once, my dear. After practising in this way for three years, one is sure to enter the door of Brahman.

Readings

included in ω
evaṃ δω ] eva ηω πω
viśed ηω δω ] biśe πω
Sources
Khecarīvidyā 1.55ab + 1.57ab kāryo 'bhyāso na yugapat priye ] kāryam abhyāsaṃ varavarṇini KhV

viśet dhruvam ] praviśyati KhV
HP 3.32*15

षट्चक्राणि विभिद्य शक्तिभुजगीं प्रोत्थाप्य मूलस्थितां

भित्त्वा ग्रन्थित्रयं च पश्चिमशिराप्राकाररूपं महत् ।

नीत्वा प्राणमतः शिरोबिलमलं निर्मथ्य चित्तेन तत्

लिङ्गं यः पिबतीन्दुमण्डलगलन्मुक्तः स साक्षाच्छिवः ॥ (ω)

ṣaṭcakrāṇi vibhidya śaktibhujagīṃ protthāpya mūlasthitāṃ

bhittvā granthitrayaṃ ca paścimaśirāprākārarūpaṃ mahat /

nītvā prāṇam ataḥ śirobilam alaṃ nirmathya cittena tat

liṅgaṃ yaḥ pibatīndumaṇḍalagalan muktaḥ sa sākṣācchivaḥ // (ω)

He who pierces the six cakras, wakes up the snake-goddess situated at the Base, breaks through the great triad of knots which are like a defensive wall for the rear channel, then leads the breath to the opening in the head, churns that liṅga sufficiently with his mind and drinks [the amṛta] dripping from the orb of the moon, is liberated, Śiva himself in person.
Metre: Śārdūlavikrīḍita

Readings

included in ω
bhujagīṃ ηωpc δω ] bhujaṃgī ηωac πω
protthāpya ηω πω ] protthāya δω
liṅgaṃ δω ] taliṅgaṃ ηω πω
pibatī δω ] pibate ηω πω
muktaḥ sa sākṣācchivaḥ ηω πω ] muktaś ca sākṣācchivaḥ δω
HP 3.32*16

नित्यं यस्तूर्ध्वजिह्वो यदि पिबति पुमान्सप्तधारामृतौघं

सुस्वादं शीतलाङ्गं दुरितभयहरं क्षुत्पिपासानिवारि ।

पिण्डस्थैर्यं हि तस्माद्भवति मृतपथा मृत्युरोगाद्भवन्ति

दौर्भाग्यं याति नाशं प्रसरति सकलं याति कालं भ्रमित्वा ॥ (ω)

nityaṃ yas tūrdhvajihvo yadi pibati pumān saptadhārāmṛtaughaṃ

susvādaṃ śītalāṅgaṃ duritabhayaharaṃ kṣutpipāsānivāri /

piṇḍasthairyaṃ hi tasmād bhavati mṛtapathā mṛtyurogād bhavanti

daurbhāgyaṃ yāti nāśaṃ prasarati sakalaṃ yāti kālaṃ bhramitvā // (ω)

If a man has his tongue constantly up [in the aperture above the palate] and drinks the stream of amṛta with its seven flows, which is delicious, cool, removes trouble and danger [and] wards off hunger and thirst, then steadiness of the body arises, †death, disease and misfortune disappear ... death turns around and goes away†.
Philological Commentary
The second half of this verse, which is found in the published 10-chapter Haṭhapradīpikā (5.51) is corrupt.
Metre: Sragdharā

Readings

included in ω
yas tūrdhva ηω πω ] yasphūrja δω
jihvo yadi ηω ] jihvogradi πω, jihvāgrayā δω
taughaṃ ηω πω δωpc ] tauccaṃ δωac
susvādaṃ ηω πω ] su[kha]daṃ δω
mṛtapathā (em.) ] mṛtayathā ηω πω, mṛtaṃ yathā δω
bhavanti ηω πω ] bhavati δω
daurbhāgyaṃ δω ] daurbhyāgyaṃ ηω πω
kālaṃ ηω πω ] kālo δω
Sources
Amaraughaśāsana 3.1--2
HP 3.32*17

तीक्ष्णकं हरते व्याधिं कटुकं कुष्ठनाशनम् ।

घृतस्वादूपमं चैव अमरत्वं लभेद्ध्रुवम् ॥ (ω)

tīkṣṇakaṃ harate vyādhiṃ kaṭukaṃ kuṣṭhanāśanam /

ghṛtasvādūpamaṃ caiva amaratvaṃ labhed dhruvam // (ω)

[If the taste is] sharp it removes disease; bitter it gets rid of skin problems; and [if it is] like ghee the yogi is sure to attain immortality.

Readings

included in ω
tīkṣṇakaṃ δω ] tīkṣṇake ηω πω
labhed ηω πω ] labhate δω
HP 3.32*18

मधुस्वादूपमं चैव शास्त्रमुद्गिरते बहु ।

†लड्डुषण्डकखाद्यानि पक्वान्नानि अनेकशः† ॥ (ω)

madhusvādūpamaṃ caiva śāstram udgirate bahu /

†laḍḍuṣaṇḍakakhādyāni pakvānnāni anekaśaḥ† // (ω)

And [if it is] like honey, he can recite lots of scriptures. †Sweetmeats and sugary morsels, lots of cooked food†.
Philological Commentary

Readings

included in ω
udgirate ηω πω ] udgirati δω
bahu ηω δω ] bahuḥ πω
laḍḍu (em.) ] laḍu ηω πω δω
ṣaṇḍaka ηω πω ] khaṃḍaka δω
khādyāni (em.) ] pādyāni ηω πω, pādyāni δω
pakvānnāni ηω πω ] pakvānnāny apy δω
Sources
Testimonia
HP 3.32*19

दिव्यकल्पं रमेन्नित्यम् उत्कृष्टो जायते ध्रुवम् ।

तन्मयत्वमवाप्नोति कोशकारीव कीटकः ॥ (ω)

divyakalpaṃ ramen nityam utkṛṣṭo jāyate dhruvam /

tanmayatvam avāpnoti kośakārīva kīṭakaḥ // (ω)

He enjoys himself constantly for an age of the gods, is sure to be exalted, and attains identity with Brahman, like a silk worm making a cocoon.

Readings

included in ω
ramen ηω πω ] krīḍen δω
kośakārīva δω ] kauśakārīva πω, kauṣṭakārīva ηω
HP 3.33

कपालकुहरे जिह्वा प्रविष्टा विपरीतगा ।

भ्रुवोरन्तर्गता दृष्टिर् मुद्रा भवति खेचरी ॥

kapālakuhare jihvā praviṣṭā viparītagā /

bhruvor antargatā dṛṣṭir mudrā bhavati khecarī //

When the tongue is turned back and inserted into the cavity of the skull and the gaze is between the brows, the sky-roving seal arises.

Readings

found before 3.32 χ
kuhare cett. ] vivare α2 π1
praviṣṭā viparītagā cett. ] pravi + + + + + + α1, praviṣṭā viṣa<<taṃ>>tugā π2
antargatā cett. ] aṃtagatā α1, madhagatā π1, madhye gatā π2
dṛṣṭir γ2 δ1 δ2 ζ2 η1 η2 π2 πω χ ] dṛṣṭi α1 α2 γ1 ε1 ζ3 π1
bhavati cett. ] bhavatu α3
Sources
Vivekamārtaṇḍa 47
Testimonia
Haṭharatnāvalī 2.138 (\attr Dattātreya), Yogacintāmaṇi f. 75r (\attr Skandapurāṇa), Yuktabhavadeva 7.207 (\attr HP)
HP 3.34

कलां पराङ्मुखीं कृत्वा क्षणार्धं यदि तिष्ठति ।

क्षणेन मुच्यते योगी व्याधिमृत्युजरादिभिः ॥

kalāṃ parāṅmukhīṃ kṛtvā kṣaṇārdhaṃ yadi tiṣṭhati /

kṣaṇena mucyate yogī vyādhimṛtyujarādibhiḥ //

If the yogi turns back the tongue and remains [like that] for half an instant, he is instantly freed from disease, death, old age and the like.
Philological Commentary
Although 3.34 is absent in α1, it is in α2and α3, and also the γand ηgroups. Other manuscripts have an additional line that gives vyomacakra as an alternative name for khecarīmudrā (see, for example, the verses of the Yogacintāmaṇi cited in the testimonia). This alternative name does not occur in any of the source texts known to have been used by Svātmārāma, but it may have been inspired by the name nabhomudrā, which is what the Vivekamārtaṇḍa calls khecarīmudrā (Vivekamārtaṇḍa 40).

Readings

included in α2 α3 γ1 γ2 η1 η2, om. α1
kalāṃ α2 γ2 η1 ] kalā α3 γ1, kālaṃ η2
parāṅmukhīṃ η1 ] parāṅmukhī α3 γ1γ2 η2, paṅmukhī α2
kṛtvā α3 η1 ] kṛtya η2, nītvā α2 γ1γ2
yadi α3 γ1γ2 η1 ] api α2 η2
kṣaṇena α3 γ2 η1 η2 ] kṣaṇe [ca] γ1, viṣaye α2
yogī α3 γ1 η1 η2 ] yogogī α2, vyādhi γ2
vyādhimṛtyujarādibhiḥ α3 γ1 η1 η2 ] vyādhimṛjarāpahe α2, janmamṛtyujarādibhiḥ γ2
Sources
Śivasaṃhitā 3.91 kalāṃ parāṅmukhīṃ kṛtvā ] rasanām ūrdhvagāṃ kṛtvā ŚS Cf. Jñānasāra 2.6

rasanām ūrdhvagāṃ kṛtvā kṣaṇārdhaṃ yadi tiṣṭhati/

kṣaṇena mucyate yogī vyādhibhis tu jarādibhiḥ//

kṣaṇārdhaṃ em. ] kṣaṇādhvaṃ codex.
Testimonia
Yuktabhavadeva 7.209 (\attr HP)

Cf. Yogacintāmaṇi f. 74r (\attr HP)

kalāṃ parāṅmukhīṃ kṛtvā tripathe parivartayet/

sā bhavet khecarī mudrā vyomacakraṃ tad ucyate//

rasanām ūrdhvagāṃ kṛtvā kṣaṇārdhaṃ yadi tiṣṭhati/

viṣayair mucyate yogī vyādhimṛtyujarādibhiḥ//

HP 3.34*1–34*2

कलां पराङ्मुखीं कृत्वा त्रिपथे परिवर्तयेत् ।

सा भवेत्खेचरी मुद्रा व्योमचक्रं तदुच्यते ॥ (δ1δ2, ε1, ζ2, ζ3, π1π2πω and χ)

kalāṃ parāṅmukhīṃ kṛtvā tripathe parivartayet /

sā bhavet khecarī mudrā vyomacakraṃ tad ucyate // (δ1δ2, ε1, ζ2, ζ3, π1π2πω and χ)

रसनामूर्ध्वगां कृत्वा क्षणार्धं यदि तिष्ठति ।

क्षणेन मुच्यते योगी व्याधिमृत्युजरादिभिः ॥ (δ1δ2, ε1, ζ2, ζ3, π1π2πω and χ)

rasanām ūrdhvagāṃ kṛtvā kṣaṇārdhaṃ yadi tiṣṭhati /

kṣaṇena mucyate yogī vyādhimṛtyujarādibhiḥ // (δ1δ2, ε1, ζ2, ζ3, π1π2πω and χ)

[The yogi] should roll back the tongue and turn it onto [the junction of] the three pathways. This is khecarīmudrā, [also] called the `cakra of space.' If the yogi turns the tongue upwards and keeps it there for half a moment, he is instantly freed from disease, death, old age and the like.
Philological Commentary

Readings 3.34*1

included in δ1δ2 ε1 ζ2 ζ3 π1π2πω χ
parāṅmukhīṃ δ1δ2 ζ2 ζ3 π1 χ ] parāṅmukhī ε1 πω, avāṅmukhī π2
tripathe δ1δ2 ε1 ζ3 πω χ ] tripathaṃ ζ2, tripatha π2, tripātha π1
parivartayet ζ3 ] parivarjayet δ1 ζ2 π1π2πω, parivardhayet δ2, pariyojayet χ, ko prayojayet ε1
sā δ1δ2 ε1 ζ2 ζ3 π1 π2 χ ] sāṃ ζ2, sa πω
tad ucyate cett. ] praśasyate ε1

Readings 3.34*2

yadi cett. ] api χ
kṣaṇena ε1 ζ2 ζ3 πω ] viṣayair δ1δ2, viṣair vi° π1 χ, duḥkhair vi° π2
Testimonia
Jyotsna Commentary
HP 3.35

न रोगो मरणं तस्य न निद्रा न क्षुधा तृषा ।

न च मूर्छा भवेत्तस्य यो मुद्रां वेत्ति खेचरीम् ॥

na rogo maraṇaṃ tasya na nidrā na kṣudhā tṛṣā /

na ca mūrchā bhavet tasya yo mudrāṃ vetti khecarīm //

For the yogi who knows khecarīmudrā there is no disease, death, sleep, hunger, thirst or fainting.

Readings

found after 3.37 γ2
rogo cett. ] roga η1, rogān η2
tasya cett. ] tandrā χ
kṣudhā tṛṣā cett. ] tṛṣā kṣudhā δ1 π2
ca cett. ] bhra πω, om. α2
bhavet cett. ] bhave η2
tasya cett. ] ta + α1
yo mudrāṃ vetti cett. ] illeg. α1
khecarīm α3 γ2 δ1δ2 ε1 ζ2 ζ3 η1 η2 χ ] khecarī α1 α2 γ1 π1π2πω
Sources
Vivekamārtaṇḍa 48 tasya VMv.l. ] tandrā VM
Testimonia
Haṭharatnāvalī 2.139 (\attr Dattātreya), Yogacintāmaṇi f. 75v (\attr Dattātreya), Yuktabhavadeva 7.210 (\attr HP) kṣudhā tṛṣā HRĀ YCM ] tṛṣā kṣudhā YBhD
HP 3.36

पीड्यते न स रोगेण न च लिप्यति कर्मणा ।

बाध्यते न च कालेन यो मुद्रां वेत्ति खेचरीम् ॥

pīḍyate na sa rogeṇa na ca lipyati karmaṇā /

bādhyate na ca kālena yo mudrāṃ vetti khecarīm //

[The yogi] who knows khecarīmudrā is neither afflicted by disease, nor tainted by action, nor tormented by death.
Philological Commentary
The unusual passive form lipyati, which is found in α2and has been adopted, is widely attested in epic Sanskrit.

Readings

om. γ1γ2 δ1δ2 ζ2 ζ3
pīḍyate α1 α3 ε1 π1 χ ] piṃḍaṃte α2, bādhyate η2 π2 πω, chādyate η1
sa η1 η2 πω χ ] ca α1α2α3 ε1 π1 π2
na ca lipyati α2 π1 ] na ca lipyata α1, lipyate na ca α3 χ, lipyate na sa ε1 η1 η2 π2 πω
bādhyate α1 ε1 η1 η2 π1 πω χ ] badhyate α2, bhidyate α3, khādyate π2
ca α1α2α3 π1 ] sa ε1 η1 η2 π2 πω χ
yo mudrāṃ vetti α1 α2 η2 π1π2πω χ ] yasya mudrāsti ε1 η1
khecarīm α1 η2 χ ] khecarī α2 ε1 η1 π1π2πω
Sources
Vivekamārtaṇḍa 49 na ca lipyati ] lipyate na ca VM

ca kālena ] sa kālena VM
Testimonia
Haṭharatnāvalī 2.140 (\attr Dattātreya), Yogacintāmaṇi f. 75v (\attr Skandapurāṇa), Yuktabhavadeva 7.211 (\attr HP) na ca lipyati ] lipyate na ca HRĀ, na ca lipyeta YCM, lipyate na sa YBhD

ca kālena HRĀ ] sa kālena YCM YBhD

yo mudrāṃ vetti khecarīm HRĀ YCM ] yasya mudrāsti khecarī YBhD
HP 3.37

चित्तं चरति खे यस्माज् जिह्वा चरति खे गता ।

तेनैषा खेचरी नाम मुद्रा सिद्धैर्नमस्कृता ॥

cittaṃ carati khe yasmāj jihvā carati khe gatā /

tenaiṣā khecarī nāma mudrā siddhair namaskṛtā //

Because the mind moves (carati) in the ether (khe) and the tongue moves (carati) in the cavity (khe), this seal is called sky-rover [and] is worshipped by the Siddhas.

Readings

om. γ1
cittaṃ cett. ] ci + α1, citte δ1
carati khe cett. ] illeg. α1
yasmāj cett. ] + .āj α1, yasyā α2, yasyāt πω
gatā cett. ] yadā π1
tenaiṣā α1 α2 ε1 ζ3 π1 χ ] tenaiva ζ2 η1 η2 πω, teneyaṃ γ2 δ1δ2 π2
nāma α1 α2 ε1 ζ3 π1 χ ] mudrā cett.
mudrā α1 α2 ε1 ζ3 π1 χ ] sarva γ2 δ1δ2 ζ2 η1 η2 π2 πω, illeg. α3
siddhair namaskṛtā cett. ] siddhir nigadyate α3, siddhair nirūpitā χ
Sources
Vivekamārtaṇḍa 50 tenaiṣā ] tenaiva VM, teneyaṃ VMv.l.

nāma mudrā VM ] mudrā sarva VMv.l.
Testimonia
Yogacintāmaṇi (\attr Skandapurāṇa), Yuktabhavadeva 7.212 (\attr HP) gatā YCM ] yataḥ YBhD

tenaiṣā YCM ] teneyaṃ YBhD

nāma mudrā YCM ] mudrā sarva YBhD

namaskṛtā YBhD ] niṣevitā YCM
HP 3.38

खेचर्या मुद्रितं येन विवरं लम्बिकोर्ध्वतः ।

तस्य न क्षरते बिन्दुः कामिन्याश्लेषितस्य च ॥

khecaryā mudritaṃ yena vivaraṃ lambikordhvataḥ /

tasya na kṣarate binduḥ kāminyāśleṣitasya ca //

The yogi who has sealed the cavity above the uvula with khecarī does not lose his semen [even if] embraced by an amorous woman.

Readings

khecaryā cett. ] khecaryāṃ πω
mudritaṃ cett. ] mudrataṃ α2, mudritā α3 π2
yena cett. ] ye tu π2
vivaraṃ cett. ] vicaran/raṃ η1 π1 π2
lambikordhvataḥ cett. ] lampikordhvataḥ δ2, illeg. α1
tasya na α2 α3 γ1 ε1 ζ2 ζ3 η1 η2 π1π2πω ] + [s]ya na α1, na tasya γ2 δ1δ2 χ
binduḥ cett. ] cittaṃ ε1
śleṣitasya cett. ] saṃślitasya π1, liṅgitasya γ1γ2, liṅgitena π2
Sources
Vivekamārtaṇḍa 51 tasya na VMv.l. ] na tasya VM

kāminyāśleṣitasya VMv.l. ] kāminyāliṅgitasya VM
Testimonia
Yogacintāmaṇi f. 74v (\attr HP), Yuktabhavadeva 7.213 (\attr HP) tasya na ] na tasya YCM YBhD

kāminyāśleṣitasya ] kāminyāliṅgitasya YCM YBhD
HP 3.39

चलितो'पि यदा बिन्दुः संप्राप्तो योनिमण्डलम् ।

व्रजत्यूर्ध्वं हतः शक्त्या निबद्धो योनिमुद्रया ॥

calito'pi yadā binduḥ saṃprāpto yonimaṇḍalam /

vrajaty ūrdhvaṃ hataḥ śaktyā nibaddho yonimudrayā //

Even when semen has moved [down] and reached the region of the perineum, it moves upwards having been blocked by the perineal seal (yonimudrā) and struck by the goddess [Kuṇḍalinī].
Philological Commentary
The third quarter of this verse has been subjected to much rewriting. Most of the collated manuscripts, including α2(α1is illegible here and α3is missing this verse quarter), have the reading haṭhāt śaktyā. This reading only makes sense if one infers that śaktyā is referring to khecarīmudrā, so that the second line means `blocked by yonimudrā, semen goes up forcefully by the power [of khecarīmudrā].' The reading hi tacchaktyā of δ2(and the Yogacintāmaṇi), appears to be an attempt to render more clearly the meaning `by the power of khecarī.' Such an interpretation suggests that yonimudrā blocks bindu's downward course and khecarī causes it to go upwards forcefully.

The oldest manuscript of the Vivekamārtaṇḍa (ms. no. 4110) has hataḥ śaktyā, which is attested by three Haṭhapradīpikā manuscripts on lower branches of the stemma (i.e. Ba, C2 and P4). The participle hataḥ makes sense of the instrumental śaktyā, rendering the meaning `struck by Kuṇḍalinī.'

Alternatively, the word hataḥ (as well as the other variants kṛtaḥ, kṛte, and even haṭhāt) may derive from hṛtaḥ, which is attested by manuscripts of the Jyotsnā. The reading hṛtaḥ śaktyā renders the verse as saying that semen goes up, carried by Kuṇḍalinī.

In Jyotsnā 3.43, Brahmānanda explains yonimudrā as essentially the contraction of the penis (yonimudrayā meḍhrākuñcanarūpayā). He may have had in mind the practice of contracting and drawing the urethra upwards, which is described below in the section on vajrolimudrā (Haṭhapradīpikā 3.82). The author of the Yogaprakāśikā (5.66) states that yonimudrā is well known in treatises on mantra (yonimudrayeti mantraśāstraprasiddhayety arthaḥ/ prasidhyayety ed.). This is consistent with the Śivasaṃhitā's discussion of yonimudrā (4.2, 5.12), where it is described as activating the perineum (yoni) by contracting it in order to bring about success in mantra repetition. Later compendiums on yoga reiterate the role of yonimudrā in mantra practice (e.g., the Yogacintāmaṇi f. 65r, citing the Pārameśvaratantra, and Haṭhatattvakaumudī 33.12). The Haṭhayogasaṃhitā (43–48) teaches a different version of yonimudrā in its repertoire of twenty-five mudrās. In this work, yonimudrā is supposed to awaken Kuṇḍalinī and involves sitting in siddhāsana, blocking the ears, eyes, nose and mouth with the thumbs, index, middle and ring fingers respectively, uniting prāṇa and apāna, meditating on the six cakras, and repeating the mantra huṃ haṃsa.

Readings

found between 3.41ab and cd π2
calito cett. ] calato α1, calitā γ1, calate δ1, patito π2
yadā cett. ] yathā α2 ε1
saṃprāpto α1 δ2 ε1 ζ2 ζ3 η1 π1 π2 χ ] saṃprāptaś γ1γ2 δ1 η2 πω, saṃprāpte α2
yonimaṇḍalam α2 ε1 ζ3 η1 χ ] yogimaṃḍalaṃ α1, yonimaṃgalaṃ ζ2, vahnimaṇḍalaṃ π1 π2, cāgnimaṇḍalaṃ η2 πω, ca hutāśanam γ1γ2 δ1, pi hutāśanaṃ δ2
vrajaty cett. ] vṛjaṃty α1, vrajety α2, jajaty γ1
ūrdhvaṃ cett. ] ū + α1
hataḥ śaktyā (em.) ] hṛtaḥ śaktyā χ, hatāchantkā γ1, haṭhāc chaktyā γ2 ε1 ζ2 ζ3 η1 η2 π1π2πω, illeg. α1 α3, haṭhāt saktyā α2, hi tacchaktyā δ2, hi tadbhuktyā δ1
nibaddho α2 α3 ε1 ζ2 ζ3 π1 π2 χ ] nibadhno η1, niruddho γ1γ2 δ2, nirodho η2 πω, viruddhe δ1, illeg. α1
yoni cett. ] yoga η2 π1 πω
Sources
Vivekamārtaṇḍa 53 saṃprāpto yonimaṇḍalam ] saṃprāptaś ca hutāśanam VM

vrajaty VMv.l. ] gacchaty VM

hataḥ VM ] tanaṃ VMv.l., hṛtas VMv.l., kṛte VMv.l., kṛtaḥ VMv.l., tadā VMv.l., gatā VMv.l.

nibaddho VM ] niruddho VMv.l. Cf. Śivasaṃhitā 4.82

svakaṃ binduṃ ca saṃbodhya liṅgacālanam ācaret/

daivāc calati ced ūrdhvaṃ nibaddho yonimudrayā//

Testimonia
Yogacintāmaṇi f. 74v (\attr HP), Yuktabhavadeva 7.278 (\attr HP) saṃprāpto yonimaṇḍalam ] saṃprāptaś ca hutāśanam YCM, samprāpte 'pi hutāśanam YBhD

hataḥ śaktyā ] hi tacchaktyā YCM, haṭhaḥ śaktyā YBhD

nibaddho YBhD ] niruddho YCM
HP 3.39*1

कपालकुहरे जिह्वा कलासंधानमुद्रया ॥

kapālakuhare jihvā kalāsaṃdhānamudrayā //

Philological Commentary
Manuscripts of the main groups, including α, γand ε, contain an additional line after 3.39 that is largely incoherent, aside from indicating that the tongue is in the cavity of the skull and that there is a mudrā for uniting the kalās (kapālakuhare jihvā kalāsandhānamudrayā). This line likely derives from a marginal note, the first half of which was probably explaining ūrdhvajihvaḥ in the next verse. The compound kalāsaṃdhānamudrayā may have been added as some form of dittography or as a gloss on yonimudrā, which is not described elsewhere in the text. In a slightly modified form, this line appears in a verse in the six-chapter version of the Haṭhapradīpikā (f. 112r–112v):

kapālakuhare jihvā kalāsaṃdhānavarjitā/

brahmarandhragatā nityaṃ tasya siddhir na dūrataḥ//

nityaṃ em. ] nityāṃ codex • siddhir em. ] siddhi codex

Readings

included in α1α2α3 γ1γ2 ε1 ζ2 ζ3 π1π2πω
kalā α2 α3 ε1 ζ3 πω ] kāla γ1γ2 ζ2, kālā α1, kṛtvā π1 π2
saṃdhāna α1α2α3 ε1 ζ3 π1π2πω ] saṃdhāra ζ2, saṃhāra γ1γ2
mudrayā α1α2α3 γ1γ2 ε1 ζ2 ζ3 π1 π2 ] varjitā πω
HP 3.40

ऊर्ध्वजिह्वः स्थितो भूत्वा सोमपानं करोति यः ।

मासार्धेन न संदेहो मृत्युं जयति योगवित् ॥

ūrdhvajihvaḥ sthito bhūtvā somapānaṃ karoti yaḥ /

māsārdhena na saṃdeho mṛtyuṃ jayati yogavit //

The knower of yoga who remains with the tongue upwards and drinks Soma certainly conquers death in half a month.

Readings

ūrdhva cett. ] ūrdhvaṃ α2 α3 ζ2
jihvaḥ γ2 δ1 χ ] jihva γ1 ε1, jihvā α1 α2 δ2 ζ2 ζ3 η1 η2 π1π2πω
sthito α1 α2 δ2 ε1 η2 πω ] sthiro γ1γ2 δ1 ζ3 η1 π1 π2 χ, sito ζ2
karoti yaḥ cett. ] karoti saḥ π2, karo + + α1
māsārdhena cett. ] māsād ūrddhve ε1, illeg. α1
na cett. ] tu π2, illeg. α1, om. δ1
Sources
Vivekamārtaṇḍa 125 sthito bhūtvā VM ] tato bhūtvā VMv.l., sthiraṃ kṛtvā VMv.l., sthirāṃ kṛtvā VMv.l.
Testimonia
Yogacintāmaṇi f. 75v (\attr Skandapurāṇa), Yuktabhavadeva 7.215 (\attr HP) sthito bhūtvā ] sthiro bhutvā YCM, sa medhāvī YBhD
HP 3.41

नित्यं सोमकलापूर्णं शरीरं यस्य योगिनः ।

तक्षकेणापि दष्टस्य विषं तस्य न सर्पति ॥*

nityaṃ somakalāpūrṇaṃ śarīraṃ yasya yoginaḥ /

takṣakeṇāpi daṣṭasya viṣaṃ tasya na sarpati //*

Poison does not enter the yogi whose body is constantly filled by [nectar from] the digits of the moon, even if he is bitten by Takṣaka.
Philological Commentary
In the context of poison, takṣaka refers to one of the three kings of the snakes (nāga), the other two being Śeṣa and Vāsuki (Mani 1975: 782–783).

Readings

om. α1 α2
pūrṇaṃ cett. ] pūrṇa γ1 ζ2 π1, pūrṇe η2
yoginaḥ α3 γ1γ2 δ1δ2 ζ2 π1 π2 χ ] yoginaṃ πω, dehinaḥ ε1 ζ3 η1 η2
daṣṭasya α3 γ2 δ1δ2 ε1 ζ3 η2 π2 χ ] dṛṣṭasya γ1 η1 π1 πω, daṃṣṭrasya ζ2
viṣaṃ tasya na cett. ] viṣeṇa na hi α3
sarpati cett. ] sparśati πω, pīḍyate α3 γ1
Sources
Vivekamārtaṇḍa 130 sarpati VMv.l. ] pīḍayet VM, pīḍyate VMv.l., bādhyate VMv.l.
Testimonia
Yogacintāmaṇi f. 75v (\attr Skandapurāṇa), Yuktabhavadeva 7.216 (\attr HP) tasya na YBhD ] taṃ na ca YCM
HP 3.42

इन्धनानि यथा वह्निस्तैलवर्तिं च दीपकः ।

तथा सोमकलापूर्णं देही देहं न मुञ्चति ॥*

indhanāni yathā vahnis tailavartiṃ ca dīpakaḥ /

tathā somakalāpūrṇaṃ dehī dehaṃ na muñcati //*

Just as fire does not leave its fuel nor light a wick in oil, so the embodied person does not leave a body filled by the [nectar from] digits of the moon.

Readings

found after 3.39 η2 πω
tailavartiṃ δ1δ2 ζ3 πω χ ] tailavart(t)i α1 ζ2 π1, tailavart(t)ī γ1γ2 η2 π2, tailaṃ varttiṃ ε1, tailavatti α2, tailāvṛtti η1
ca cett. ] va α2 η1
dīpakaḥ cett. ] dīpikaḥ η1
soma cett. ] sarva ζ2
pūrṇaṃ cett. ] pūrṇa η2, pūrṇo γ2 ζ2
dehī dehaṃ γ1 γ2 δ1 δ2 ζ2 η1 η2 πω χ ] dehaṃ dehī ε1 ζ3 π2, deha devaṃ α2, dehe dehīṃ π1, illeg. α1
na muñcati α2 γ1γ2 δ1δ2 ε1 ζ2 η1 π1 χ ] na mucyati η2, na muṃcyati ζ3, na mucyate π2 πω, + + + ti α1
Sources
Vivekamārtaṇḍa 131 vartiṃ ca VM] vartīva VMv.l., vartti ca VMv.l.
Testimonia
Yogacintāmaṇi f. 74v (\attr HP) tailavartīṃ ] tailavartī YCM

tathā ] nityaṃ YCM
HP 3.43

गोमांसं भक्षयेन्नित्यं पिबेदमरवारुणीम् ।

कुलीनं तमहं मन्ये इतरे कुलघातकाः ॥

gomāṃsaṃ bhakṣayen nityaṃ pibed amaravāruṇīm /

kulīnaṃ tam ahaṃ manye itare kulaghātakāḥ //

I consider he who regularly eats cow flesh and drinks the liquor of the gods to be of good family. Others are destroyers of the family.

Readings

gomāṃsaṃ cett. ] gomāṃsa γ2 η2, gomāṃ δ1
vāruṇīm cett. ] vāruṇī α2 ζ2 ζ3 πω
tam cett. ] tum γ2
manye cett. ] vidyāṃ πω, viṃdyāṃ η2
itare α1 α3 ε1 η2 π2 πω χ ] tv itare ζ3 η1 π1, cetare ζ2, udhare α2, netarān γ1γ2 δ1δ2
ghātakāḥ cett. ] ghātakān γ1γ2 δ1δ2, bālakān α2
Testimonia
Haṭharatnāvalī 2.158, Yogacintāmaṇi f. 74v (\attr HP) itare kulaghātakāḥ ] anye tu kulaghātakāḥ HRĀ, netarān kulaghātakān YCM
HP 3.44

गोशब्देनोदिता जिह्वा तत्प्रवेशो हि तालुनि ।

गोमांसभक्षणं तत्तु महापातकनाशनम् ॥

gośabdenoditā jihvā tatpraveśo hi tāluni /

gomāṃsabhakṣaṇaṃ tat tu mahāpātakanāśanam //

By the word `cow' is meant the tongue, for its insertion into the palate is the eating of cow's flesh, which destroys great sin.

Readings

°noditā jihvā cett. ] nāditā jihvā γ1, illeg. α1
tatpraveśo cett. ] + [t]praveśo α1, tatpradeśo α2, tatpraveśaś ε1, tatrāveśo π1
hi cett. ] ha π1, di γ1, ca ε1
gomāṃsa cett. ] gomāṃsaṃ α2 ζ2 ζ3 η1, gomāsaṃ γ1
bhakṣaṇaṃ cett. ] bhakṣaṇe α1
tat tu cett. ] \_ rttu γ1, tac ca ζ3, caitat ζ2, hy etan π2
Testimonia
Haṭharatnāvalī 2.157, Yogacintāmaṇi ff. 74v–75r (\attr HP)
HP 3.45

जिह्वाप्रवेशसंभूतवह्निनोत्पादितः खलु ।

चन्द्रात्स्रवति यः सारः सा स्यादमरवारुणी ॥*

jihvāpraveśasaṃbhūtavahninotpāditaḥ khalu /

candrāt sravati yaḥ sāraḥ sā syād amaravāruṇī //*

The essence produced by the fire caused by the insertion of the tongue which flows from the moon is the liquor of the gods.

Readings

om. ζ3 η1
vahninotpāditaḥ γ2 δ2 ζ2 χ ] vahninotpāditā α2 π2, vahninotpāditāṃ π1, vahninotpādi + α1, vahninonnāpitā πω, vahninottāpito η2, vaṃh[n]inotāpitaḥ α3, vahniś cotthāpitot ε1, vahnir utpāditaḥ γ1, hninotpāditaṃ δ1
khalu α2 α3 γ1γ2 δ1 ε1 ζ2 χ ] kila δ2, daraṃ η2 πω, °bare π1, surāḥ π2, illeg. α1
candrāt sravati α3 γ1γ2 δ2 ζ2 η2 π2 πω χ ] candrā sravati α2, candra sravati π1, candrāt sṛjati ε1, candrā dravati δ1, + + + + [t]i α1
yaḥ sāraḥ γ2 δ1δ2 η2 π1 χ ] yaḥ sāra α3 γ1, yat sāraṃ α1 ζ2 π2, yat sāraḥ ε1, ya sāraṃ α2, yaḥ sāraṃ tasmād idam prakurvīta nityayuktaḥ samāhitaḥ πω
sā cett. ] sa δ2
amaravāruṇī cett. ] aṃmavāruṇī η2
Testimonia
Haṭharatnāvalī 2.159, Yogacintāmaṇi f. 75r (\attr HP) vahninotpāditaḥ YCM ] vahninotthāpitā HRĀ
HP 3.46

मूर्ध्नः षोडशपद्मपत्त्रगलितं प्राणादवाप्तं हठा-

दूर्ध्वास्यो रसनां नियम्य विवरे शक्तिं परां चिन्तयेत् ।

उत्कल्लोलकलाजलं च विमलं धारामृतं यः पिबे-

न्निर्दोषः स मृणालकोमलवपुर्योगी चिरं जीवति ॥*

mūrdhnaḥ ṣoḍaśapadmapattragalitaṃ prāṇād avāptaṃ haṭhād

ūrdhvāsyo rasanāṃ niyamya vivare śaktiṃ parāṃ cintayet /

utkallolakalājalaṃ ca vimalaṃ dhārāmṛtaṃ yaḥ piben

nirdoṣaḥ sa mṛṇālakomalavapur yogī ciraṃ jīvati //*

With his face turned upwards and his tongue fixed in the aperture [of the skull], [the yogi] should visualise as the supreme śakti [the nectar] that is forcibly obtained from the breath having dripped from the head into the sixteen petals of the lotus. And the yogi who drinks the gushing nectar, the pure fluid [surging] from the [moon's] digits in waves, is free of disease, has a body as soft as lotus fibre, and lives a long time.
Philological Commentary
The meaning of prāṇāt (`from the breath') in the first verse quarter is not easy to understand without the context of this verse in the source text, the Vivekamārtaṇḍa. In the verse preceding this one in the Vivekamārtaṇḍa (117), the breath, on reaching the “great lotus”, is said to turn into nectar (amṛta). In Jyotsnā 3.51, Brahmānanda notes that there is a variant prāṇaiḥ (`by means of the breaths'), which is easier to understand than prāṇāt. He nonetheless accepts prāṇāt and understands it as being the means by which the nectar is obtained (prāṇāt sādhanabhūtād avāptam). He also understands the sixteen-petalled lotus to be the lotus in the throat, into which the nectar drips.
Metre: Śārdūlavikrīḍita

Readings

mūrdhnaḥ γ2 δ1δ2 ζ3 πω χ ] mūrdhneḥ η2, mūrddhaḥ ε1, mūrddhaṃ α2 ζ2, mūrddhvaḥ α1, mūrddhva η1, bhūrddhaḥ γ1, ūrdhvaṃ π1 π2
padmapattra α1 γ2 δ1 ε1 η1 η2 π1π2πω ] pattrapadma α2 δ2 ζ3 χ, patrapatra ζ2, patra γ1
haṭhād cett. ] haṭhāṃ πω
ūrdhvāsyo cett. ] ūrddhosyo γ1, varddhāsyo πω
rasanāṃ cett. ] rasanā ζ2, ramanā γ1
niyamya α1 α2 γ2 δ1δ2 ε1 ζ3 π1 π2 χ ] niyasya γ1 ζ2, ca yāmya η1, vidhāya η2 πω
vivare cett. ] vicare γ1, vivaraṃ δ1δ2, vidhivat π2
śaktiṃ cett. ] śaktiḥ γ2
cintayet cett. ] cintayat γ1, cintayan α3 δ2 χ
utkallola α1 α2 ε1 ζ2 ζ3 η1 π1π2πω χ ] uttakallola η2, tatkallola γ2 δ1δ2, taptalola γ1, hṛt[k]alola α3
kalājalaṃ cett. ] karāṃṛtaṃ α3, jalākulaṃ η2 πω
ca α1 α3 γ2 δ1δ2 ε1 ζ2 η1 π1 π2 χ ] su α2 η2 πω, ya γ1, om. ζ3
vimalaṃ cett. ] vimala α1, vimalā π2
dhārāmṛtaṃ cett. ] dhārāmayaṃ χ
nirdoṣaḥ sa cett. ] nirdoṣaṃ sa α2 η1 π1, nirdoṣo 'sya ζ2, nidoṣaś ca ε1, nirvyādhiḥ sa χ
komala cett. ] komale γ1
vapur α1 ε1 ζ2 ζ3 η1 π1 χ ] tanur α2 γ1γ2 δ1δ2 η2 π2 πω
Sources
Vivekamārtaṇḍa 118 padmapattra ] patrapadma VM

niyamya VM ] nidhāya VMv.l., vidhāya VMv.l.

cintayet VM ] cālayet VMv.l.

utkallolakalājalaṃ VM ] utkallolakalākalaṃ VMv.l., utkallolajalākulaṃ VMv.l., utkallolajalāmṛtaṃ VMv.l., tat kallola\-kalā\-jalaṃ VMv.l., tat kallolajalākulaṃ VMv.l.

ca vimalaṃ VM ] suvimalaṃ VMv.l.

dhārāmṛtaṃ ] jīvākulaṃ VMv.l., jihvākulaṃ VMv.l., dhārājalaṃ VMv.l.

vapur VMv.l. ] tanur VM
Testimonia
Cf. Haṭharatnāvalī 2.150

utkallolakalāmṛtaṃ ca vimalaṃ dhārāmṛtaṃ yaḥ pibet/

nirdoṣaḥ sa mṛnālakomalatanur yogī ciraṃ jīvati//

Yogacintāmaṇi f. 75r (\attr HP), Yuktabhavadeva 7.217 (\attr Gorakṣanātha), Haṭhatattvakaumudī 14.24 (\attr HP) mūrdhnaḥ YCM YBhD ] ūrdhvaṃ HTK, mūrdhvaṃ HTKv.l.

padmapattra YCM ] patrapadma YBhD HTK

vivare YCM YBhD ] kuhare HTK

cintayet YBhD ] cintayan YCM YBhDv.l.HTK

utkallola HTK ] tatkallola YCM YBhD

ca vimalaṃ YCM ] suvimalaṃ YBhD HTK

dhārāmṛtaṃ YBhD HTK ] jihvākulaṃ YCM

vapur HTK ] tanur YCM YBhD

ciraṃ YCM HTK ] paraṃ YBhD
HP 3.47

चुम्बन्ती यदि लम्बिकाग्रमनिशं जिह्वा रसस्यन्दिनी

सक्षारा कटुकाथ दुग्धसदृशा मध्वाज्यतुल्याथवा ।

व्याधीनां हरणं जरान्तकरणं शास्त्रागमोदीरणं

तस्य स्यादमरत्वमष्टगुणवत्सिद्धाङ्गनाकर्षणम् ॥*

cumbantī yadi lambikāgram aniśaṃ jihvā rasasyandinī

sakṣārā kaṭukātha dugdhasadṛśā madhvājyatulyāthavā /

vyādhīnāṃ haraṇaṃ jarāntakaraṇaṃ śāstrāgamodīraṇaṃ

tasya syād amaratvam aṣṭaguṇavat siddhāṅganākarṣaṇam //*

If the tongue, while oozing nectar and constantly kissing the tip of the uvula, is salty, pungent, like milk or the same as honey and ghee, diseases are eliminated for [the yogi], he stops ageing, can recite treatises and scriptures, attains immortality together with the eightfold powers, and attracts Siddha women.
Metre: Śārdūlavikrīḍita

Readings

cumbantī cett. ] cubaṃti α2, cubiṃtī α1, vipitīṃ γ1
lambikāgram cett. ] laṃbakārgram π1, lampikāgram δ2
rasa cett. ] śiraḥ η2 πω
sakṣārā α2 γ1 γ2 ζ3 η1 π2 πω χ ] sā kṣārā α1 δ1δ2 ε1 ζ2, sakṣāra η2, sakṣīro° π1
kaṭukātha α1 α2 ] kaṭukāmla γ2 δ1δ2 ζ3 χ, vaṭukāmla γ1, kaṭukā ca ε1, kaṭukāsa η1, kaṭukādya η2 πω, kaṭutikta ζ2, + + tikta α3, kaṭutyakta π2, °dakatikta π1
dugdha cett. ] dagdha π1, dugdhaṃ γ2, du γ1, dhugdha δ1
sadṛśā α1 α2 ε1 η1 ] sadṛśaṃ α3, sadṛśī γ1 η2 π2 πω χ, sadṛśīṃ γ2, sādṛśī δ1δ2, lavaṇā ζ2 ζ3, lavaṇo π1
madhvājya cett. ] madhvādya η2 πω, vaddhājya ζ2
tulyā cett. ] tulyaṃ η2 πω, tulya α3
°thavā α2 γ1γ2 δ1δ2 ] tathā α1 ζ2 η1 η2 π1π2πω χ, pradā α3, sadā ε1, savā ζ3
jarāntakaraṇaṃ cett. ] jvarāntakaraṇaṃ δ1, jarāpraśamanaṃ π1 π2
śāstrāgamodīraṇaṃ α1 ε1 χ ] śastrārthagamodīraṇaṃ α2, śāstrapramodīraṇaṃ γ1, śāstrāgamodgīraṇaṃ γ2 ζ3 η2 π2 πω, śastrāṃgamodgīraṇaṃ η1, śāstrodgamodgīraṇaṃ π1, śāstrāgamoddhāraṇaṃ δ1δ2 ζ2
tasya syād cett. ] tasyād γ1, syāt svādam π1
amaratvam cett. ] amarakṣam γ1, aramatvam πω, iha siddhir δ1δ2
guṇavat α1 α2 ε1 η1 π1 ] guṇāvat ζ3, guṇitaṃ γ1γ2 δ1 ζ2 η2 π2 πω χ, guṇitā δ2
siddhāṅganā α2 δ2 η1 ε1 ζ2 ζ3 η2 π1 π2 χ ] siddhāṅgaṇā α1 γ1 δ1 πω, siddhāṅgānā γ2
karṣaṇam cett. ] karṣaṇaḥ α2, karṣaṇā γ1
Sources
Vivekamārtaṇḍa 128 rasasyandinī VM ] rasaspandanī VMv.l., rasāsvādinī VMv.l.

jarāntakaraṇaṃ VMv.l. ] jaropaśamanaṃ VM, jarāpaharaṇaṃ VMv.l.

odīraṇaṃ VM ] odgīraṇaṃ VMv.l., occāraṇaṃ VMv.l.

guṇavat ] guṇitaṃ VM
Testimonia
Yogacintāmaṇi f. 75r (\attr HP), Yuktabhavadeva 7.218 (\attr Gorakṣanātha), Haṭhatattvakaumudī 14.25 (\attr HP) aniśaṃ YCM YBhD ] anilaṃ HTK

kaṭukātha ] kaṭukāmla YCM YBhD HTK

sadṛśā ] sadṛśaṃ YCM, sadṛśī YBhD, sadṛśāṃ HTK

tulyāthavā YBhD ] tulyaṃ yadā YCM, tulyā tathā HTK

jarāntakaraṇaṃ YCM HTK ] jarāmbutaraṇaṃ YBhD

odgīraṇaṃ YBhD HTK ] oddhāraṇaṃ YCM

amaratvam YBhD HTK ] iha siddhir YCM

guṇavat HTK ] guṇitā YCM, guṇitaṃ YBhD
HP 3.48

एकं सृष्टिमयं बीजम् एका मुद्रा च खेचरी ।

एको देवो निरालम्ब एकावस्था मनोन्मनी ॥ *

ekaṃ sṛṣṭimayaṃ bījam ekā mudrā ca khecarī /

eko devo nirālamba ekāvasthā manonmanī // *

There is one seed [syllable], which contains creation, one mudrā, khecarī, one god, the unsupported, and one state, beyond mind.

Readings

ekaṃ cett. ] ekāṃ π1, evaṃ γ1
sṛṣṭi cett. ] dṛṣṭi ζ2
mayaṃ cett. ] mataṃ ε1, midaṃ π2, layaṃ ζ2
ca cett. ] tu ζ2
devo cett. ] devā γ1, nirā° α1
nirālamba η1 πω χ ] nirālambaś γ2 δ1δ2, nirāśambaś γ1, nirālambo α2 ε1 ζ2 ζ3 π1 π2, nirālambaṃ α3 η2, °laṃbo deva α1
ekā α1 α3 ζ2 η1 η2 π2 πω χ ] caikā δ1δ2, cakā γ1, caiṣā γ2, hy ekā α2 ε1 ζ3 π1
vasthā cett. ] mudrā π1
Sources
Cf. Timirodghāṭana 5.14c–15b (NGMPP A35/3)

eka[ṃ] sṛṣṭimayaṃ bījaṃ ek[ā] mudrā tu khecarī/

dvāv etau jñāyate yena so pi śāntapade sthitam//

Cf. Quotation by Jayaratha ad Tantrāloka 32.63, introduced with yad āgamaḥ

ekaṃ sṛṣṭimayaṃ bījam ekā mudrā ca khecarī/

dvāv ekaṃ yo vijānāti sa vai pūjyaḥ kulāgame//

Testimonia
Haṭharatnāvalī 4.28, Yogacintāmaṇi f. 75r (\attr HP), Yuktabhavadeva 7.219 (\attr Gorakṣanātha)
HP 3.48*1

पाताले यद्विशति सुषिरं मेरुमूले तदस्मिन्

तत्त्वं चैतत्प्रवदति सुधीस्तन्मुखं निम्नगानाम् ।

चन्द्रात्सारः स्रवति वपुषस्तेन मृत्युर्नराणां

तं बध्नीयात्सुकरणमृदा नान्यथा कायसिद्धिः ॥ *

pātāle yad viśati suṣiraṃ merumūle tad asmin

tattvaṃ caitat pravadati sudhīs tan mukhaṃ nimnagānām /

candrāt sāraḥ sravati vapuṣas tena mṛtyur narāṇāṃ

taṃ badhnīyāt sukaraṇamṛdā nānyathā kāyasiddhiḥ // *

Philological Commentary
For the translation and testimonia, as well as an explanation of the various places and versions of this verse in the text, see 4.9.
Metre: Mandākrāntā

Readings

included in all except α1 δ1δ2
pātāle yad viśati γ1γ2 ] pātālād yad viśati π2, pātāle yadvitayaḥ ε1, pātāle yadvitayu π1, pātāle yadvitanta ζ3, pātāḷe yadvitadhaya α3, pātāle yadinaya ζ2, pātāle yadvita η1, yat prāleyaṃ cāpihita πω, yat prāleyaṃ pihita α2, yat prāleya pihita η2, yat prāleyaṃ prahita χ
suṣiraṃ ε1 ζ3 χ ] suśiraṃ π2, sukhiraṃ γ1γ2 η2 πω, sukhire α2, sukhīraṃ ζ2, stuṣime η1, śubiraṃ π1
mūle tad asmin ε1 ζ2 ζ3 π1 ] mū tad asmi[ṃ]s η1, mūle tad asti π2, mūle yad asti γ2, mūle yad astī α2, mūle pakṣasti γ1, mūrdhni sthitaṃ η2, mūrddhyataḥthyaṃ πω, mūrdhāntarasthaṃ χ
tattvaṃ caitat ε1 π1 π2 ] tadvac caitat γ1γ2 ζ2, taddac caitat ζ3, tasmiṃs tattvaṃ η2 πω χ, tasmitvaṃ α2, tatvaṃ yat η1
sudhīs cett. ] sudhās γ1
tan mukhaṃ cett. ] tat sukhaṃ π1 π2
candrāt sāraḥ γ1 γ2 ε1 η2 πω χ ] candrā sāraḥ ζ3, candrāt sāraṃ α2 π2, candraḥ sāraḥ ζ2, candrasāro[dha] η1, caṃtaṃ prasāraṃ π1
sravati cett. ] grasati π1, rapati γ1, [sra]vaṃtyai η1
vapuṣas cett. ] vapuṣes η2, vapayuṣes πω, vapuṣā π1 π2, (jumps to 3.66a)om. ζ3
tena cett. ] doṣa π1
mṛtyur cett. ] mṛtyun η2 πω, om. ζ3
pāda d ] om. ζ3
taṃ cett. ] tad α3 γ2 χ, tac γ1
badhnīyāt cett. ] cha \_ yāt γ1
sukaraṇamṛdā α2 π1 π2 ] pakaraṇamṛdā ζ2, svakaraṇamṛtaṃ α3, sukaraṇam amṛtaṃ ε1, kakaraṇam amṛtaṃ η1, sukaraṇam atho η2 πω, sukaraṇam adho χ, sukhakaram atho γ2, sukhakaraṇam artho γ1
nānyathā cett. ] nāmarthā γ1
kāya γ1γ2 ε1 ζ2 η2 π2 πω χ ] kārya α2 α3 η1 π1

अथ मूलबन्धः ।*

atha mūlabandhaḥ /*

The root lock (mūlabandha):

Readings

atha mūlabandhaḥ cett. ] mūlabandhaḥ γ2 δ1, om. γ1 ζ3
HP 3.49

पार्ष्णिभागेन संपीड्य योनिमाकुञ्चयेद्गुदम् ।

अपानमूर्ध्वमाकृष्य मूलबन्धो'यमिष्यते ॥

pārṣṇibhāgena saṃpīḍya yonim ākuñcayed gudam /

apānam ūrdhvam ākṛṣya mūlabandho'yam iṣyate //

When [the yogi] presses the perineum with part of the heel, clenches the anus and draws up apāna, it is called the root lock.

Readings

om. ζ3
pārṣṇi cett. ] pādima γ1
ākuñcayed cett. ] ākuṃcaned α1, ākuṃ<<cya +>> γ1
gudam cett. ] dṛḍhaṃ α3 η1 η2, <<+ ta>> γ1
pāda d ] om. α2
'yam iṣyate π2 πω ] 'yam iṣyati π1, mayiṣyate α1, 'yam ucyate γ1γ2 δ1δ2 ε1 ζ2 η1 η2, 'bhidhīyate χ, illeg. α3
Sources
Vivekamārtaṇḍa 42 iṣyate ] ucyate VM
Testimonia
Haṭharatnāvalī 2.58, Yogacintāmaṇi f. 76r (\attr HP) iṣyate ] ucyate HRĀ YCM
HP 3.50

अधोगतिमपानं वै ऊर्ध्वगं कुरुते बलात् ।

आकुञ्चनेन तं प्राहुर्मूलबन्धं हि योगिनः ॥

adhogatim apānaṃ vai ūrdhvagaṃ kurute balāt /

ākuñcanena taṃ prāhur mūlabandhaṃ hi yoginaḥ //

It forces the downward-moving apāna breath to move upwards by contraction [of the anus]. Yogis call that the root lock.

Readings

om. ζ3
pāda a ] om. α2
adhogatim ε1 η1 π1π2πω χ ] adhogatam α1 γ1γ2 δ1δ2 ζ2 η2
apānaṃ vai γ1γ2 ε1 ζ2 η2 π1 π2 χ ] apānaṃ vaiḥ α1, apānaṃ ca πω, apānaṃ tu δ1δ2, apānaivam η1
pāda b ] om. α2
ūrdhvagaṃ cett. ] mūrddhagaṃ α1, hy urdhvaṃgaṃ π1, kurddhagaṃ ζ2, vidyūrdhagaṃ πω
balāt α1 ε1 η1 η2 π1π2πω χ ] haṭhāt γ1γ2 δ1δ2, havān ζ2
pāda c ] om. α2
ākuñcanena cett. ] ākuñcya tena η2
taṃ cett. ] tu π2
prāhur cett. ] grāhyaṃ ζ2
mūlabandhaṃ cett. ] mūlabandho η2, mūlabandhā α2, mūlo siddhiṃ α3
hi α1 α3 ε1 ζ2 η1 η2 πω χ ] tu γ1γ2 δ1δ2 π1 π2, di α2
Sources
Gorakṣaśataka 53 adhogatiṃ GŚ ] adhogataṃ GŚv.l.

ākuñcanena taṃ GŚ ] ākuñcane ca tat GŚv.l.

mūlabandhaṃ hi yoginaḥ ] mūlabandhaṃ tu yoginaḥ GŚ, mūlabandho yam ucyate GŚv.l.
Testimonia
Haṭharatnāvalī 2.59, Yogacintāmaṇi f. 76r (\attr HP) adhogatim HRĀ ] adhogatam YCM

vai ūrdhvagaṃ HRĀ ] ca tad ūrdhvaṃ YCM

balāt HRĀ ] haṭhāt YCM

hi HRĀ ] tu YCM
HP 3.51

गुदं पार्ष्ण्या तु संपीड्य वायुमाकुञ्चयेद्बलात् ।

वारं वारं यथा चोर्ध्वं समायाति समीरणः ॥

gudaṃ pārṣṇyā tu saṃpīḍya vāyum ākuñcayed balāt /

vāraṃ vāraṃ yathā cordhvaṃ samāyāti samīraṇaḥ //

[The yogi] should press his anus with his heel and forcefully contract the [apāna] wind over and over again so that the breath goes upwards.
Philological Commentary
The instruction to `contract the wind' (vāyum ākuñcayet) is odd (especially with samīraṇaḥ in the fourth pāda) and not found in other texts. Mallin\-son has adopted yonim for vāyum (cf. Haṭhapradīpikā 3.49b) in his edition of this verse in its source text, the Dattātreyayogaśāstra, which is not found in the manuscripts of that text but is in the Haṭhapradīpikā’s δmanuscripts.

In the context of the root lock, vāyum ākuñcayet can be understood as an instruction to contract apāna\-vāyu, which is mentioned in the previous verse (3.50a). Instructions to contract apāna\-vāyu are found in other yoga texts, such as Yoga\-tārā\-valī 7b (ākuñcanaiḥ śaśvad apānavāyoḥ), Śiva\-saṃhitā 4.84cd (apāna\-vāyum ākuñcya balād...), Śiva\-yoga\-pradīpikā 2.53ab (athordhva\-madhya\-sthira\-bandha\-nābhyām ākuñcanād ūrdhvam apānavāyoḥ) and Yukta\-bhava\-deva 7.297 (ādhāra\-kamale suptāṃ cālayet kuṇḍalīṃ dṛḍhām/ apāna\-vāyum ākṛṣya balād ākuñcya buddhimān). In Jyotsnā 3.63, Brahmānanda understands vāyu in this verse as apāna when he says that `one should contract the wind, apāna' (vāyum apānam ākuñcayed), which he explains as, `one should pull it by contractions of the anus' (gudasyā\-kuñcanenā\-karṣayet). In the same vein, Bhava\-deva\-miśra glosses `pulling apāna' (apānā\-karṣaṇam) as `contracting the anus' (gudā\-kuñcanam), when commenting on `having pulled apāna\-vāyu and forcefully contracted it ...' (apāna\-vāyum ākṛṣya balād ākuñcya...) in Yukta\-bhava\-deva 297 and 301.

Readings

om. ζ3
gudaṃ cett. ] gulpha ζ2, pārṣṇi° π2
pārṣṇyā tu α1 α2 δ1δ2 ε1 η2 π1 πω χ ] pārṣṇyā ca ζ2 η1, [p]ārṣṇena α3, pārśnī tu γ2, pādarmyāṃ tu γ1, °nā gudam π2
saṃpīḍya cett. ] āpīḍya π2
vāyum ā° α1α2α3 γ1γ2 ε1 η1 η2 π2 πω χ ] vāyunā ζ2 π1, yonim ā° δ1δ2
yathā α1 ε1 ζ2 η1 η2 π1π2πω χ ] tathā α2 γ1γ2 δ1δ2
Sources
Dattātreyayogaśāstra 144 vāyum DYŚv.l. ] yonim (em.) Cf. Śārṅgadharapaddhati 4416
Testimonia
Haṭharatnāvalī 2.60, Yogacintāmaṇi f. 76r (\attr Yogabīja), Yogabīja 103 (south-Indian recension) tu YCM, YB ] ca HRĀ
HP 3.52

प्राणापानौ नादबिन्दू मूलबन्धेन चैकताम् ।

गत्वा योगस्य संसिद्धिं यच्छतो नात्र संशयः ॥

prāṇāpānau nādabindū mūlabandhena caikatām /

gatvā yogasya saṃsiddhiṃ yacchato nātra saṃśayaḥ //

When prāṇa and apāna [and] nāda and bindu become united by means of the root lock they are sure to bestow complete success in yoga.
Philological Commentary
Since the term nāda usually means `internal sound' in Haṭha and Rājayoga texts, it is possible that bindu here was understood by some to have the tantric connotations of sonic and visual foci (Mallinson 2007: 219 n. 325) or two levels of sonic emanation in mantroccāra, where nāda is an unvoiced sound and bindu is the slightly coarser sound of inner murmuring (see Tāntrikā\-bhidhānakośa vol. 3, 2013: 278–279). However, there is a passage in the Amaraugha (10–12) where nāda and bindu are paired and it is clear that bindu means generative fluid.
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

om. ζ3
nādabindū γ1 γ2 δ1 δ2 η1 π2 χ ] nādabindu α1 α2 ε1 ζ2 η2 π1 πω
caikatām cett. ] caikatā ζ2 π2, cakataṃ γ1, caikataḥ πω
gatvā cett. ] tato η2
saṃsiddhiṃ α1 α3 γ2 δ1δ2 ε1 η1 π2 πω χ ] saṃsiddhi π1, saṃsiddhir α2 γ1 ζ2, saṃsiddhyaiḥ η2
yacchato α2 πω χ ] yakṣyato π2, yichato α1, pracchato π1, gacchato δ1 ε1 ζ2, gacchate γ2, gacchatā γ1, prāpnoty e° η1, pamāta η2, niścayo α3, kurute δ2
nātra cett. ] °va na η1, tra na η2
Sources
Dattātreyayogaśāstra 145 gatvā yogasya DYŚ ] gacchato yoga DYŚv.l.

yacchato DYŚ ] gacchato DYŚv.l., kurute DYŚv.l., gachate DYŚv.l.
Testimonia
Haṭharatnāvalī 2.61, Yogacintāmaṇi f. 76r (\attr Yogabīja) gatvā yogasya saṃsiddhiṃ YCM ] gatau tadā yogasiddhiṃ HRĀ

yacchato nātra ] gacchato nātra YCM, prāpnoty eva na HRĀ
HP 3.53

अपानप्राणयोरैक्यं क्षयो मूत्रपुरीषयोः ।

युवा भवति वृद्धो'पि सततं मूलबन्धनात् ॥*

apānaprāṇayor aikyaṃ kṣayo mūtrapurīṣayoḥ /

yuvā bhavati vṛddho'pi satataṃ mūlabandhanāt //*

Prāṇa and apāna unite, urine and faeces diminish, [and] even an old man becomes young as a result of the continuous application of the root lock.
Philological Commentary
The diminishing of urine and faeces as a result of success in yoga is mentioned in the Amanaska (1.50c) and Dattātreyayogaśāstra (80a).

Readings

om. ζ3
°yor aikyaṃ cett. ] °yor aikya γ1, °yor aikye η2
kṣayo cett. ] kṣayaṃ α3, kṣayān γ1
bandhanāt cett. ] bandhataḥ δ1
Sources
Vivekamārtaṇḍa 41
Testimonia
Haṭharatnāvalī 2.62
HP 3.54

अपाने चोर्ध्वगे जाते संप्राप्ते वह्निमण्डलम् ।

तदानलशिखा दीर्घा वर्धते वायुनाहता ॥

apāne cordhvage jāte saṃprāpte vahnimaṇḍalam /

tadānalaśikhā dīrghā vardhate vāyunāhatā //

When apāna has turned upwards and reached the orb of fire, then the flame of the fire, fanned by the wind, grows tall.

Readings

om. ζ3
apāne cett. ] apāna χ, apānaṃ γ2 πω
cordhvage jāte cett. ] cordhvage yāte δ1, cordhvam āpāte η2, ūrdhvage jāte χ
saṃprāpte γ1γ2 δ1δ2 ε1 ζ2 π2 ] saṃprāptau π1, saṃyāte πω, prayāte α1 α2 η1 η2 χ
vahnimaṇḍalam α1 γ2 π1 πω χ ] vahnimaṇḍale α2 γ1 δ1δ2 ε1 ζ2 η1 π2, nābhimaṇḍalaṃ η2
tadānala cett. ] tadānale ζ2, tathānala α2 δ2 η2, tathānale η1
vardhate vāyunāhatā α1 α2 γ1γ2 ε1 ζ2 π1 πω ] vardhate vāyunāhatāḥ π2, vardhate vāyunāhataḥ α3, baṃdhane vāyunāhatā δ1δ2, kriyate vāyunāhatāḥ η2, jāyate vāyunāhatā χ, vāyunā preritā tathā η1
Sources
Gorakṣaśataka 54 maṇḍalam GŚ (em. from HP) ] maṇḍale GŚv.l.

tadānalaśikhā ] tato 'nalaśikhā GŚ
Testimonia
Haṭharatnāvalī 2.63, Yogacintāmaṇi f. 76r (\attr Yogabīja) saṃprāpte YCM ] prayāte HRĀ

maṇḍalam ] maṇḍale HRĀ YCM

tadānalaśikhā dīrghā ] tathānalaśikhādīptir HRĀ, tathānalaśikhā dīrghā YCM

vardhate vāyunāhatā YCM ] vāyunā preritā yathā HRĀ
HP 3.55

ततो यातौ वह्न्यपानौ प्राणमुष्णस्वरूपकम् ।

तेनात्यन्तप्रदीप्तस्तु ज्वलनो देहजस्तदा ॥

tato yātau vahnyapānau prāṇam uṣṇasvarūpakam /

tenātyantapradīptas tu jvalano dehajas tadā //

As a result, fire and apāna reach prāṇa, which is hot by nature. Then [prāṇa] makes the fire in the body extremely hot.
Philological Commentary
The second verse quarter has been rewritten in α1and α2as prāṇamūla\-svarūpakam, which is similar to η1(prāṇamūlasvarūpakau) and the Haṭharatnāvalī (mūlarūpasva\-rūpakau). It is likely that mūla arose as a misreading of uṣṇa. References to prāṇa being hot by nature (and apāna being cold) occur in other works, such as the Mokṣopāya (6.85.111–112) and Haṭhatattvakaumudī (4.14, 41.2). The commentators Bālakṛṣṇa (Yogaprakāśikā 5.85) and Brahmānanda (Jyotsnā 3.67) accept the idea that prāṇa is hot by nature.
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

om. ζ3
tato cett. ] yātā η1
yātau ε1 π2 ] yāttau α2, yāto η1 π1 χ, yāte η2, yaṃtā α3, yāmau α1, jātau γ2 δ1δ2, jātā γ1, jāto πω, vahnim ζ2
vahnyapānau γ2 δ1δ2 ε1 η1 π1 χ ] vahnipānau α1, vahnipātau α2, [m]ahnyapāne α3, vahniyonau η2, bāhyapānau π2, baṃdhapānau γ1, vardhapānai πω, apānai ca ζ2
prāṇam uṣṇa α3 γ2 ε1 ζ2 π1π2πω χ ] prāṇamura γ1, prāṇamukta δ1δ2, prāṇamūla α1 α2 η1 η2
svarūpakam cett. ] surūpakaṃ ε1, svarūpakaḥ η2, svarūpakau η1
tenātyanta γ1γ2 δ1δ2 ε1 η1 π1 χ ] tenātyantaṃ α1, tenābhyanta πω, tenābhyantaḥ η2, tenāyaṃna π2, tenotyataṃ α2, tailābhyaṃtaḥ ζ2
pradīptas tu cett. ] pradīpas tu η1, pradāyas tu α2, pradīptāsau ε1, pradīpāsau ζ2
jvalano dehajas tadā α1 α2 ε1 π1 πω ] jvalato dehatas tadā π2, jvalano dehajas tathā γ1γ2 δ1δ2 ζ2 η1 χ, kuṃto dehakṣayas tadā η2
Sources
Gorakṣaśataka 55 pradīptas tu ] pradīptena GŚ

dehajas GŚ ] dehagas GŚv.l.

tadā ] tathā GŚ
Testimonia
Haṭharatnāvalī 2.64, Yogacintāmaṇi f. 76r–76v (\attr Yogabīja) tato yātau YCM ] yātāyātau HRĀ

prāṇam uṣṇasvarūpakam ] mūlarūpasvarūpakau HRĀ, prāṇam uktasvarūpakau YCM

tenātyanta YCM ] tenābhyantaḥ HRĀ

tadā ] tathā HRĀ YCM
HP 3.56

तेन कुण्डलिनी सुप्ता संतप्ता संप्रबुध्यते ।

दण्डाहता भुजङ्गीव निश्वस्य ऋजुतां व्रजेत् ॥

tena kuṇḍalinī suptā saṃtaptā saṃprabudhyate /

daṇḍāhatā bhujaṅgīva niśvasya ṛjutāṃ vrajet //

Heated by that [blaze], the sleeping Kuṇḍalinī wakes up. Like a snake struck by a stick, she hisses and becomes straight.

Readings

om. ζ3
saṃtaptā cett. ] satataṃ δ1δ2 ζ2
saṃprabudhyate α1 α2 γ1γ2 η2 π2 χ ] saṃprabudhyati η1, saṃprabodhyate ζ2, samabuddhyate π1, sa prabudhyate πω, sā prabodhyate δ2, sānubodhyate δ1, buddhyate tadā ε1
niśvasya α1 α3 ε1 η1 η2 π1 χ ] niśvāsya α2, niḥśvasya π2, viśvasya πω, niścitam γ1γ2 δ1 ζ2, niścayād δ2
ṛjutāṃ vrajet cett. ] rujutāṃ vṛjet α1, rujanāṃ vrajet α2, rijutām iyāt η2
Sources
Gorakṣaśataka 56
Testimonia
Haṭharatnāvalī 2.65ab, Yogacintāmaṇi f. 76v (\attr Yogabīja) saṃtaptā ] satataṃ YCM

saṃprabudhyate ] saṃprabodhyate YCM

daṇḍāhatā HRĀ ] daṇḍāhata YCM

niśvasya HRĀv.l. ] niścitaṃ HRĀ YCM

vrajet YCM ] iyāt HRĀ
HP 3.57

बिलं प्रविष्टेव ततो ब्रह्मनाड्यन्तरं व्रजेत् ।

तस्मान्नित्यं मूलबन्धः कर्तव्यो योगिभिः सदा ॥

bilaṃ praviṣṭeva tato brahmanāḍyantaraṃ vrajet /

tasmān nityaṃ mūlabandhaḥ kartavyo yogibhiḥ sadā //

Then, like [a snake] that has entered a hole, she goes into the channel of Brahman. So yogis should regularly practise the root lock.
Metre: Anuṣṭubh (a: bha-vipulā; c: ra-vipulā)

Readings

om. ζ3
pāda a ] om. δ1δ2
praviṣṭeva α1α2α3 γ2 ε1 ζ2 η1 χ ] praviṣṭe ca γ1 π1 π2, praviṣṭaṃ ca πω, praviṣṭaś ca η2
tato cett. ] to γ1
pāda b ] om. δ1δ2
brahma cett. ] tha \_ γ1
nāḍyantaraṃ cett. ] nāḍyāntaraṃ α2 π2, nāḍyantare η2
nityaṃ cett. ] nityo ζ2
Sources
Gorakṣaśataka 57 bilaṃ ] bile GŚ, bila GŚv.l., bilaṃ GŚv.l.

praviṣṭeva ] praviṣṭe ca tato GŚ, praveśato yatra GŚv.l.
Testimonia
Haṭharatnāvalī 2.65c–f, Yogacintāmaṇi f. 76v (\attr Yogabīja)

अथोड्डीयाणम् ।

athoḍḍīyāṇam /

Now the Uḍḍīyaṇa lock:

Readings

athoḍḍīyāṇam α1 ] athoḍīyāṇāṃ π1, athoḍḍiyāṇaṃ πω, athoḍiyāṇaṃ α2, athoḍiyānaṃ π2, iti mūlabandhaḥ | atha oḍyāṇaṃ ε1, athoḍyāṇabaṃdhaḥ η1, atha uḍḍīyāṇabandhaḥ ζ2, atha uḍḍīyānabandhaḥ δ2, atha uḍḍiyānabandhaḥ γ1, atha uḍḍiyānaṃ bandhaḥ η2, atha uḍḍīyanabandhaḥ χ, uḍḍiyāṇaṃ bandhaḥ γ2, om. δ1 ζ3
HP 3.58

बद्धो येन सुषुम्णायां प्राणस्तूड्डीयते यतः ।

तस्मादुड्डीयणाख्यो'यं योगिभिः समुदाहृतः ॥*

baddho yena suṣumṇāyāṃ prāṇas tūḍḍīyate yataḥ /

tasmād uḍḍīyaṇākhyo'yaṃ yogibhiḥ samudāhṛtaḥ //*

Yogis say that this [lock] is called Uḍḍīyaṇa because the breath flies up (uḍḍīyate) into Suṣumṇā when bound by it.

Readings

om. ζ3
baddho α1 γ2 δ1 π2 πω χ ] bandho α2 δ2 ε1 ζ2 π1, ūrdhvo η1 η2, vidrā γ1
yena suṣumṇāyāṃ cett. ] yoni suṣumnāyāṃ α2, kṣitaḥ suṣumṇāyāḥ η2
prāṇas cett. ] prāṇam ζ2 η1 π2, prāṇa δ2
tūḍḍīyate α1 γ2 δ1 η2 χ ] tuḍḍīyate α1 γ2, taḍḍīyate α2, sūḍḍīyate ε1, tūḍiyate πω, tudīyate γ1, uḍḍīyate δ2 ζ2, kṛḍīyate π1, uḍiyate π2, uḍyayate η1
tasmād cett. ] tasmātu γ2, tasmāc ca η2
uḍḍīyaṇākhyo ε1 ] uḍḍīyanākhyo δ1δ2 χ, uḍḍīyanākhye α1, uḍḍīyāṇākhyo ζ2, uḍḍiyāṇākhyo η1, uḍḍiyānākhyo γ2 η2, uḍiyaṇākhyo α2 π1, uḍiyāṇākhye πω, uḍiyānākhyaṃ π2, uddiyānākhyo γ1
'yaṃ cett. ] tad π2, om. η2
samudāhṛtaḥ cett. ] samudāhṛtaṃ ζ2 π2 πω
Sources
Gorakṣaśataka 58c–59b baddho GŚ (em. from HP) ] vajro GŚv.l., bandho GŚv.l.

yataḥ GŚ ] tataḥ GŚv.l.
Testimonia
Haṭharatnāvalī 2.53, Yogacintāmaṇi f. 76v (\attr Yogabīja)
HP 3.59

उड्याणं कुरुते यस्माद् अविश्रान्तं महाखगः ।

उड्डीयाणं तदेव स्यात्तत्र बन्धो विधीयते ॥

uḍyāṇaṃ kurute yasmād aviśrāntaṃ mahākhagaḥ /

uḍḍīyāṇaṃ tad eva syāt tatra bandho vidhīyate //

Because the great bird tirelessly flies up (uḍyāṇaṃ kurute), [this lock] is [called] `flying up' (uḍḍīyāṇam). In it, the [root] lock is applied.
Philological Commentary
In the Vivekamārtaṇḍa this verse is preceded by a passage on mūlabandha, so the likely meaning of the fourth verse quarter is that (mūla)bandha is to be performed in this practice. The δgroup of the Haṭhapradīpikā witnesses has `the root [lock] is applied' (mūlaṃ vidhīyate), which appears to be an attempt to clarify the meaning of the original verse.

The word uḍyāṇaṃ in the first pāda is attested in manuscripts of the Vivekamārtaṇḍa, the source of this verse, and two manuscripts of the αgroup. This spelling is attested in several vernacular works (e.g., Aṣṭāṅgayoga of Caraṇadāsa 144, 275, 307–8, Jogapradīpyaka 588, 635, 686 etc.), as well as other Sanskrit yoga texts (e.g., Yogatārāvalī 6, Dhyānabindūpaniṣat 75 etc.). Other witnesses, including the Jyotsnā, have uḍḍīnaṃ, the usual form for the verbal noun from uḍ-ḍī.

Readings

om. ζ3
uḍyāṇaṃ α1 γ2 ε1 π1 ] uḍyāṇāṃ α2, uḍyānaṃ π2, uḍīṇaṃ πω, uḍḍīnaṃ δ1δ2 χ, uḍḍiyāṇaṃ α3 η1, uḍḍiyānaṃ γ1 η2, uḍḍīyāṇaṃ ζ2
kurute yasmād cett. ] kṛyate yasmād γ2, kṛte yasmād ζ2, tu kurute α3
aviśrāntaṃ δ1δ2 ε1 ζ2 η1 η2 π2 πω χ ] aviśrānta α1 α2 π1, aviśrānto γ2, aviśrāṃtā γ1, khaviśrāṃtā α3
uḍḍīyāṇaṃ α1 ζ2 η1 ] uḍḍīyānaṃ δ1δ2, uḍīyāṇaṃ α2, oḍḍīyāṇaṃ ε1, uḍḍiyānaṃ γ2 η2, uddiyānaṃ γ1, uḍiyāṇaṃ π1 πω, uḍiyānaṃ π2, uḍḍīyanaṃ χ
eva cett. ] evaṃ δ1, evaḥ ζ2
tatra cett. ] kṣetra η2, mūla δ1δ2
bandho cett. ] vedho α2
vidhīyate α2 γ2 π2 ] bhidhīyate α1 δ1δ2 ε1 ζ2 η1 η2 π1 πω χ, nigadyate γ1
Sources
Vivekamārtaṇḍa 43 aviśrāntaṃ (em.) ] aviśrānta GŚv.l., aviśrānto GŚv.l.
Testimonia
Haṭharatnāvalī 2.54, Yogacintāmaṇi f. 76v (\attr Yogabīja) uḍyāṇaṃ ] uḍḍīnaṃ HRĀ YCM

tatra bandho vidhīyate ] tatra bandho 'bhidhīyate HRĀ, mūlabandho 'bhidhīyate YCM
HP 3.60

उदरे पश्चिमं ताणं नाभेरूर्ध्वं च कारयेत् ।

उड्डीयाणो ह्यसौ बन्धो मृत्युमातङ्गकेसरी ॥

udare paścimaṃ tāṇaṃ nābher ūrdhvaṃ ca kārayet /

uḍḍīyāṇo hy asau bandho mṛtyumātaṅgakesarī //

[The yogi] should perform a rearward and upward stretching of the navel into the abdomen. That is the uḍḍīyāṇa lock, a lion to the elephant of death.
Philological Commentary
The spelling tāṇa (where many witnesses have tāna) reflects vernacular pronunciation (see e.g., Molesworth 1857 s.v. tāṇa).

Readings

om. ζ3
udare ... tāṇaṃ ] paścimaṃ tāṇam udare ε1
udare cett. ] udarāt πω
paścimaṃ α2 γ2 δ2 η1 π1 π2 χ ] paścima α1 γ1 η2, paścime δ1 ζ2 πω
tāṇaṃ α1 α2 ζ2 ] tānaṃ γ1γ2 δ1δ2 η1 η2 π2 χ, tālaṃ π1, bhāge πω
ūrdhvaṃ cett. ] ūrdhve η2
ca cett. ] tu ζ2 η2
pāda c ] om. πω
uḍḍīyāṇo α1 ζ2 ] uḍḍīyāno δ2, uḍḍiyāṇo α3 ε1 η1, uḍḍiyāno γ1γ2 δ1 η2, uḍiyāṇo π1, uḍiyāno π2, uḍḍāṇo α2, uḍḍīyano χ
hy asau cett. ] hy ayaṃ δ1, hy asam δ2
pāda d ] om. πω
Sources
Vivekamārtaṇḍa 44, Śivasaṃhitā 4.73 paścimaṃ SŚ ] paścime VM

ca VM ] tu ŚS

uḍḍīyāṇo hy asau ] uḍḍīyāno hy asau VM, uḍyānākhyo 'tra ŚS
Testimonia
Haṭharatnāvalī 2.55, Yogacintāmaṇi f. 76v (\attr Yogabīja) tāṇaṃ ] tānaṃ HRĀ YCM

ca kārayet ] ca dhārayet HRĀ, samācaret YCM

uḍḍīyāṇo ] uḍḍīyāno HRĀ YCM
HP 3.61

उड्डीयाणं तु सहजं गुरुणा कथितं सदा ।

अभ्यसेदस्ततन्द्रस्तु वृद्धो'पि तरुणो भवेत् ॥

uḍḍīyāṇaṃ tu sahajaṃ guruṇā kathitaṃ sadā /

abhyased astatandras tu vṛddho'pi taruṇo bhavet //

Uḍḍiyāṇa is easy, but it is always taught by a guru. Even an old person becomes young if they practise it tirelessly.
Philological Commentary
We have understood the first line to mean that even though the basics of the practice of uḍḍiyāṇa are easy, it still needs to be taught by the guru. Witnesses of the γand δgroups read yathā for sadā, perhaps as a deliberate substitution of the more difficult sadā, making the verse mean that uḍḍiyāṇa is easy in the way that is taught by the guru.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

om. ζ3
uḍḍīyāṇaṃ α1 ζ2 ] uḍḍīyānaṃ δ2, uḍḍiyāṇaṃ α2 ε1 η1 π1, uḍḍiyānaṃ γ2 δ1 η2, uddiyānaṃ γ1, uḍiyāṇaṃ πω, uḍiyānaṃ π2, uḍḍīyanaṃ χ
sahajaṃ cett. ] sahasaṃ π1, yaḥ sahate γ2
guruṇā cett. ] gurūṇāṃ πω
sadā cett. ] yathā γ1γ2 δ1δ2
abhyased cett. ] abhyāsen γ1, abhyāsyed α2, abhyāsāt πω, abhyāsa° π2
astatandras tu α2 ε1 ] astatadras tu α1, asvataṃtras tu π1, asya taṃtrasya ζ2, °taḥ svatantras tu π2, tad atandras tu γ2 δ1δ2, na taṃdras tu \_ γ1, yo hy atandras tu η1, satataṃ yas tu η2 πω χ
taruṇo bhavet α1 α2 ε1 ζ2 η1 η2 π1 πω ] taruṇāyate γ1γ2 δ1δ2 π2 χ
Sources
Dattātreyayogaśāstra 141c–142b guruṇā DYŚ ] guṇaughāt DYŚv.l.
Testimonia
Yogacintāmaṇi f. 76v (\attr Yogabīja) sadā ] yathā YCM

abhyased astatandras ] abhyaset tad atandras YCM

taruṇo bhavet ] taruṇāyate YCM Cf. Haṭharatnāvalī 2.56

guruṇā sahajaṃ proktaṃ vṛddho 'pi taruṇo bhavet/

bāhyoḍyāṇaṃ ca kurute bāhyālaṅkāravardhanam//

HP 3.62

नाभेरूर्ध्वमधश्चापि ताणं कुर्यात्प्रयत्नतः ।

षण्मासमभ्यसन्मृत्युं जयत्येव न संशयः ॥

nābher ūrdhvam adhaś cāpi tāṇaṃ kuryāt prayatnataḥ /

ṣaṇmāsam abhyasan mṛtyuṃ jayaty eva na saṃśayaḥ //

[The yogi] should carefully stretch [the region of the abdomen] above and below the navel. If he practises [like this] for six months, he is sure to conquer death.

Readings

om. ζ3
ante nābher add. ] pāṭhāntaram π2
adhaś cāpi cett. ] adhastāpi α2, adho vāpi δ1δ2, adhaḥkāya η1, avasthāpya π2
tāṇaṃ α3 ε1 ζ2 η1 π1 πω ] tānaṃ γ1γ2 δ1δ2 η2 π2 χ, tāpyaṃ α1, tāruṇaṃ α2
prayatnataḥ cett. ] ca yatnataḥ η2
ṣaṇmāsam cett. ] ṣaṇmāsām α3, ṣaṇmāsād α2, yogī sam° η1 η2
abhyasan α1 γ1γ2 η2 π1 ] abhyasen α3 δ1δ2 ε1 ζ2 η1 πω χ, ca samabhyān π2, vau mahā α2
mṛtyuṃ cett. ] om. π2
jayaty eva na saṃśayaḥ cett. ] mūlaṃ jayaty asaṃśayaḥ π2
Sources
Dattātreyayogaśāstra 142c–143b adhaś cāpi DYŚv.l. ] ataḥ paścāt DYŚ

tāṇaṃ ] tānaṃ DYŚ

abhyasan ] abhyasen DYŚ Cf. Śivasaṃhitā 4.72

nābher ūrdhvam adhaś cāpi tānaṃ paścimam ācaret/

uḍyānabandha eṣaḥ syāt sarvaduḥkhaughanāśanaḥ//

Testimonia
Haṭharatnāvalī 2.57, Yogacintāmaṇi f. 76v (\attr Yogabīja) adhaś cāpi ] adho vāpi HRĀ YCM

tāṇaṃ ] tānaṃ HRĀ YCM

abhyasan ] abhyasen HRĀ YCM Cf. Yuktabhavadeva f. 76v (\attr to the Śivayoga)

nābher ūrdhvam adhaś cāpi tānaṃ nirbharam ācaret/

uḍḍiyāno hy ayaṃ bandhaḥ sarvaduḥkhaughanāśanaḥ//

HP 3.63

सति वज्रासने पादौ कराभ्यां धारयेद्दृढम् ।

गुल्फदेशसमीपे च कन्दं तत्र प्रपीडयेत् ॥

sati vajrāsane pādau karābhyāṃ dhārayed dṛḍham /

gulphadeśasamīpe ca kandaṃ tatra prapīḍayet //

Sitting in vajrāsana, [the yogi] should hold his feet firmly with his hands near the region of the ankles and press the bulb (kanda) there.
Philological Commentary
In the Haṭhapradīpikā this verse seems to instruct the yogi to press the bulb (kanda) with the feet while holding them with the hands. The adopted reading of the source text, the Gorakṣaśataka, which is only found in witness T (and there in the singular jānu, which has been emended to the dual jānū in Mallinson's edition) says that it is the knees that are to be held, which would still allow for the feet to press the bulb. In the Yuktabhavadeva (7.224), Bhavadevamiśra says that the bulb is near the navel and the legs are held near the ankles, suggesting that the bulb is pressed by using the hands to pull the feet into the lower abdomen.

Yuktabhavadeva 7.224 (commenting on uḍḍiyāṇabandha)

dṛḍham āsanaṃ baddhvā gulphadeśasamīpe karābhyāṃ pādau datvā nābhisamīpasthaṃ kandaṃ pīḍayann udare paścimatāṇaṃ tathā kuryād yathā vāyuḥ kukṣisandhiṃ na gacchaty evam uḍḍiyānabandho jarāmṛtyuvināśanaḥ sampadyate//

Holding the ankles with the hands and pressing the kanda with the feet is also the view of Brahmānanda (Jyotsnā 3.114), who follows the Yogayājñavalkya (4.14, 4.16) in thinking that the place of the kanda is nine fingerbreadths above the middle of the body, which is two fingerbreadths above the anus (Jyotsnā 3.113).

In the Haṭhasaṅketacandrikā (f. 36r), Sundaradeva explains that the yogi presses the kanda in the navel by performing uḍḍiyāṇabandha, along with the root and chin locks, at the end of kumbhaka and the beginning of exhalation. It is thus the backward stretch in the abdomen (udare paścimatāna) that presses the kanda in the navel.

Haṭhasaṅketacandrikā f. 36r

tathā coktaṃ haṭhapradīpikāyām/

sati vajrāsane pādau karābhyāṃ dharayed dṛḍhaṃ/

gulphadeśasamīpe ca kandaṃ tatra nipīḍayet// \dots

siddhāsane sthitvā hastābhyāṃ pādau gulphapradeśasamīpe dṛḍhaṃ dhṛtvā tunde nālotthāna[ṃ] sādhu vidhāya samāhitamanasā sudṛḍhamūlabandhajālandharabandhavatābhyāsinā sādhakena recakādau kuṃbhakānte udare paścimatāne kriyamāṇe nitarāṃ tadā tatra nābhikandanipīḍane paścimatānena sati nābhikandotthānāḍaya urdhvamukhā vikasitā viralā vimalā asaṃhatā vāyugrahasamarthā bhavanti tadā sakuṃbhitaḥ prāṇavāyuḥ śanaiḥ[//]

Readings

om. ζ3, found after 3.95*2 χ
vajrāsane cett. ] vajrāsanau γ1, vajrāsanaṃ α1 π1
karābhyāṃ cett. ] karā \_ γ1
dhārayed δ2 ε1 ζ2 π1 π2 χ ] dhāraye γ2 δ1 πω, sandhāraye γ1, dhārayaṃ η1, dhārayad η2, kāraye α1 α2
dṛḍham cett. ] dṛḍhe γ1
deśa cett. ] deśe α2 δ2 ε1 ζ2, deśaṃ α1
samīpe ca α1 γ1γ2 ε1 η1 η2 π1π2πω χ ] samīpaṃ ca δ2 ζ2, samīpaṃ tu δ1, samityeva α2
kandaṃ cett. ] kaṃdhaṃ δ1, kaṃṭhaṃ α2 π1
tatra cett. ] tacca η2 πω, tava α1, tasya η1
prapīḍayet α3 γ1γ2 δ1δ2 ε1 ζ2 π1 π2 χ ] prapīḍyate α1 η1 η2 πω, pradāyate α2
Sources
Gorakṣaśataka 59c–60b pādau GŚv.l. ] jānū (em.), jānu GŚv.l., prādau GŚv.l.
Testimonia
Yogacintāmaṇi f. 76v (\attr HP) kandaṃ tatra ] udaraṃ tat YCM
HP 3.64

पश्चिमं ताणमुदरे कारयेद्धृदये गले ।

शनैः शनैर्यथा प्राणस्तुन्दसंधिं न गच्छति ॥*

paścimaṃ tāṇam udare kārayed dhṛdaye gale /

śanaiḥ śanair yathā prāṇas tundasaṃdhiṃ na gacchati //*

[The yogi] should very gently stretch back his abdomen, chest and throat in such a way that the breath does not come into contact with the stomach.
Philological Commentary
In 3.64b, the reading gale (`in the throat') is very well attested by manuscripts of the source text, the Gorakṣaśataka, and the Hathapradīpikā (including all three αwitnesses). Its meaning is not entirely clear to us as the `backward stretch' (paścimaṃ tānam) usually occurs above and below the navel when the uḍḍiyāṇa lock is applied, as stated above in verse 3.60. We have not seen the neck mentioned in this regard in any other premodern work, and the absence of ca suggests that gale may be a corruption. The alternative reading cibukaṃ hṛdi in manuscripts of the Hathapradīpikā on lower branches of the stemma and in the testimonia is a reference to jālan\-dhara\-bandha and appears to be a patch. It is possible that the practice of uḍḍiyāṇa might affect the throat, as reported by Dr M. M. Gore (2005: 144). Drawing on x-ray experiments on uḍḍiyāṇabandha conducted at the Kaivalyadhama Yoga Institute, the article mentions a sub-atmospheric (negative) pressure in visceral cavities, such as the oesophagus and stomach, as a physiological effect of applying uḍḍiyāṇa.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

om. ζ3 χ
paścimaṃ tāṇam α2 α3 ε1 η1 π1 ] paścimaṃ tānam γ1γ2 δ1δ2 ζ2 η2 π2, paścimatāṇam α1 πω
udare cett. ] udara γ1, udaraṃ ζ2, upari η1 η2
kārayed cett. ] pīḍayed η2
dhṛdaye gale α1α2α3 γ2 η1 η2 π1π2πω ] dhṛtaye gale ε1, dhṛdaye gataiḥ γ1, udare hṛdi δ1, cibukaṃ hṛdi δ2, vṛddhidaṃ śanaiḥ ζ2
śanair yathā cett. ] om. γ1
prāṇas α1 α2 δ1δ2 ε1 η1 π1 πω ] prāṇās γ1γ2, strāṇas α3, prāṇaṃ ζ2 π2, prāṇo η2
tunda α1 γ2 δ1 ε1 ζ2 π1 π2 ] tuda η1 πω, taṃda γ1, tadā δ2, kaṃda α2, nāḍī η2
saṃdhiṃ α1 γ1γ2 δ1δ2 ε1 η1 π1 ] saṃdhi α2 ζ2 η2 πω, siddhiṃ π2
na cett. ] ca δ1δ2, ni° η2
Sources
Gorakṣaśataka 60c–61b tāṇam ] tānam GŚ
Testimonia
Yogacintāmaṇi f. 76v (\attr HP), Haṭhsaṅketacandrikā, f. 36r–36v (\attr HP) paścimaṃ YCM ] paścime HSC

tāṇam ] tānam YCM HSC

kārayed dhṛdaye gale ] kārayec cibukaṃ hṛdi YCM, ku[r]yac ca cibukaṃ hṛdi HSC

tundasaṃdhiṃ ] tundasiddhiṃ YCM, kandasaṃdhi[ṃ] HSC
HP 3.65

सर्वेषामेव बन्धानाम् उत्तमो ह्युड्डियाणकः ।

उड्डीयाणे दृढे बन्धे मुक्तिः स्वाभाविकी भवेत् ॥

sarveṣām eva bandhānām uttamo hy uḍḍiyāṇakaḥ /

uḍḍīyāṇe dṛḍhe bandhe muktiḥ svābhāvikī bhavet //

Uḍḍiyāṇa is the best of all the locks. When the uḍḍiyāṇa lock is firm, liberation becomes easy.

Readings

om. ζ3
uttamo cett. ] uttamaṃ ζ2
hy uḍḍiyāṇakaḥ α2 ε1 η1 ] hy uḍḍīyāṇakaḥ α1, hy uḍḍiyānakaḥ γ1γ2 δ1δ2 η2 χ, hy uḍiyāṇakaḥ π1 πω, hy uḍiyānakaḥ π2, hy uḍḍīyāṇakaṃ ζ2
uḍḍīyāṇe α1 ζ2 ] uḍḍīyāne δ2, uḍḍiyāṇe ε1 η1, uḍḍiyāne γ1γ2 δ1 η2 χ, uḍiyāṇe π1 πω, uḍiyāne π2, uḍḍayāṇe α2
dṛḍhe cett. ] kṛte γ1γ2 δ1δ2
bandhe cett. ] baddhe π2, jāte α2
muktiḥ α1 α2 ζ2 η2 π1 πω χ ] mukti ε1, muktiṃ η1, mūlaṃ γ1γ2 δ1δ2 π2
svābhāvikī α1 α2 ε1 ζ2 η1 π1 πω χ ] svābhāvakī η2, svābhāvikir α3, svābhāvikaṃ δ1δ2 π2, svabhāvikaṃ γ2, bhāvikaṃ γ1
Testimonia
Yogacintāmaṇi f. 76v (\attr HP) uttamo ] hy uttamo YCM

uḍḍiyāṇakaḥ ] uḍḍiyānakaḥ YCM

uḍḍīyāṇe ] uḍḍiyāne YCM

muktiḥ svābhāvikī ] mūlaḥ svābhāviko YCM

अथ जालन्धरः ।

atha jālandharaḥ /

Now the jālandhara lock:

Readings

atha jālandharaḥ (em.) ] atha jālaṃdhara π1, atha jālaṃdharaṃ πω, atha jālāṃdharaḥ α1, atha jalaṃdhara α2, atha jālāntaraḥ ε1, atha jālaṃdharabandhaḥ δ2 η1 η2 π2 χ, atha jālaṃdharībaṃdhaḥ ζ2, atha nāśaṃdharabaṃdhaḥ γ1, jālaṃdharabandhaḥ γ2, om. δ1 ζ3
HP 3.66

कण्ठमाकुञ्च्य हृदये स्थापयेद्दृढमिच्छया ।

बन्धो जालन्धराख्यो'यम् अमृताव्ययकारकः ॥*

kaṇṭham ākuñcya hṛdaye sthāpayed dṛḍham icchayā /

bandho jālandharākhyo'yam amṛtāvyayakārakaḥ //*

{}[The yogi] should contract the throat and firmly place the chin on the chest. This is the lock called jālandhara. It prevents loss of the nectar of immortality.
Philological Commentary
Manuscripts of the α, δ, ηand πgroups have sthāpayed dṛḍham icchayā (`one should place it firmly as desired') in the second verse quarter, which is also well-attested in the transmission of the source text, the Dattātreyayogaśāstra. This reading seems secondary because, in a subsequent verse (3.68), contracting the throat is the main feature of jālandharabandha, so it seems contradictory to say that it may be done `as one likes' in 3.66b.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

kaṇṭham ākuñcya cett. ] om. ζ3
sthāpayed/c cett. ] om. γ1
dṛḍham icchayā α2 α3 δ1δ2 η1 η2 π1 πω ] dṛḍham īchayā α1, dṛḍham icchatā ζ2, dṛḍhaniścayā ε1, dṛḍhaniścayāt ζ3, cibukaṃ dṛḍham γ2 π2 χ, om. γ1
jālandharā cett. ] jālāṃdharā α1 ε1 πω
amṛtāvyayakārakaḥ ζ3 ] amṛtāvayakārakaḥ α1, amṛtāvyaya + + + α3, amṛtavyayakārakaḥ ζ2 π1 πω, amṛtākhyopakārakaḥ α2, amṛtākṣayakārakaḥ δ1δ2, mṛtyor mṛtyuḥ paro mṛtaḥ γ1, mṛtyor mṛtyuḥ paro mataḥ γ2, mṛtyumātaṃgakesarī π2, mṛtyuñjayakaro mataḥ ε1, jarāmṛtyuvināśakaḥ η1 η2 χ
Sources
Dattātreyayogaśāstra 138 sthāpayec cibukaṃ dṛḍham DYŚ ] sthāpayed dṛḍhayā dhiyā DYŚv.l., sthāpayed dṛḍham icchayā DYŚv.l.

bandho jālandharākhyo 'yaṃ ] jālandharo bandha eṣa DYŚ
Testimonia
Haṭharatnāvalī 2.66, Yogacintāmaṇi f. 77r (\attr Yogabīja) cibukaṃ dṛḍham HRĀ ] dṛḍham icchayā YCM

amṛtāvyayakārakaḥ YCM ] jarāmṛtyuvināśakaḥ HRĀ
HP 3.67

बध्नाति हि शिराजालमधोगामिनभोजलम् ।

ततो जालन्धरो बन्धः कण्ठदुःखौघनाशनः ॥

badhnāti hi śirājālam adhogāminabhojalam /

tato jālandharo bandhaḥ kaṇṭhaduḥkhaughanāśanaḥ //

Because it binds all the channels in which the liquid from the void flows down, it is [called] the jālandhara lock. It gets rid of all problems in the throat.

Readings

badhnāti hi α1 ζ2 ζ3 η1 η2 π1π2πω χ ] badhnāti ha γ1, badhnātīha γ2 δ1δ2 ε1, badhnāti α2
śirā γ2 δ1 η2 π2 χ ] śiro α2 γ1 δ2 ζ2 ζ3 η1 π1 πω, śilā˟ α1, ratīrā ε1
jālam cett. ] jālāṃ πω
adhogāmi cett. ] adhogāmī γ1, madhyegāmi πω, nādhāyāti η1
jālandharo cett. ] jālāṃdharo α1
kaṇṭha α1 γ2 ε1 ζ2 ζ3 π1π2πω χ ] kaṇṭhe α2 γ1 δ1δ2 η1 η2
Sources
Vivekamārtaṇḍa 45
Testimonia
Haṭharatnāvalī 2.66ef–2.67ab, Yogacintāmaṇi f. 77r (\attr HP), Yuktabhavadeva 7.230 (\attr Śivayoga) badhnāti hi HRĀ YBhD ] badhnātīha YCM

adhogāminabhojalam YCM ] nādho yāti nabhojalam HRĀ YBhD

bandhaḥ HRĀ YBhD ] proktaḥ YCM

kaṇṭhaduḥkhaughanāśanaḥ YBhD ] kaṇṭhasaṅkocane kṛte HRĀ, kaṇṭhe duḥkhaughanāśanaḥ YCM
HP 3.68

जालन्धरे कृते बन्धे कण्ठसंकोचलक्षणे ।

न पीयूषं पतत्यग्नौ न च वायुः प्रधावति ॥

jālandhare kṛte bandhe kaṇṭhasaṃkocalakṣaṇe /

na pīyūṣaṃ pataty agnau na ca vāyuḥ pradhāvati //

When the jālandhara lock is performed, its defining feature being the contraction of the throat, nectar does not fall in the fire and the breath does not escape.

Readings

jālandhare cett. ] jālāṃdhare α1 πω, jālādhare δ1
lakṣaṇe cett. ] lakṣaṇaṃ α2 α3
pataty cett. ] pacaty α2, prayāty δ1, kṣaraty γ1
pradhāvati cett. ] prakupyati δ1δ2 η1 χ
Sources
Vivekamārtaṇḍa 46 pradhāvati VM ] prakupyati VMv.l.
Testimonia
Yogacintāmaṇi f. 77v (\attr HP), Yuktabhavadeva 7.231 (\attr Śivayoga) pradhāvati ] prakupyati YCM YBhD
HP 3.69

कण्ठसंकोचनेनैव द्वे नाड्यौ स्तम्भयेद्दृढम् ।

मध्यचक्रमिदं ज्ञेयं षोडशाधारबन्धनम् ॥

kaṇṭhasaṃkocanenaiva dve nāḍyau stambhayed dṛḍham /

madhyacakram idaṃ jñeyaṃ ṣoḍaśādhārabandhanam //

By contracting the throat, [the yogi] firmly blocks the two channels. This should be known as the middle cakra, which binds [the mind to] the sixteen supports [in the body].
Philological Commentary
The import of the second line of this verse is obscure to us. In Jyotsnā 3.73, Brahmānanda says that the middle cakra (madhyacakra) is viśuddha cakra. The main reason for this appears to be that this cakra is located in the throat and the jālandhara lock is a contraction of the throat. However, he also seems to connect the viśuddha cakra to the sixteen supports (ṣoḍaśādhāra) at the end of this verse, perhaps because this cakra has sixteen petals (as mentioned in 3.46). On the meaning of ādhāra in yogic contexts, see entry no. 3 in the Tāntrikābhidhānakośa vol. 1 2000: 191.

Readings

saṃkocanenaiva cett. ] saṃkocane caiva π1, saṃkocane dehe η1
dve nāḍyau γ2 δ1δ2 ε1 ζ3 η2 χ ] dve nāḍyo π1, dvau nāḍyau α1 ζ2, dve nāḍyai α2, dvināḍyau π2, \_ nā \_ γ1, nāḍyau ca η1, lac. πω
stambhayed α1 α2 ε1 ζ3 η1 η2 π1 π2 χ ] stambhite γ1γ2 δ1δ2 ζ2, lac. πω
dṛḍham α1 α2 η1 η2 χ ] dhruvam γ1γ2 δ1δ2 ε1 ζ2 π1, dhṛvaṃ ζ3, dhuram π2, lac. πω
pāda c ] om. η1
madhyacakram cett. ] madhyakram γ1, madhye cakram πω, madhyaṃ cakram η2, om. η1
jñeyaṃ cett. ] ya γ1, om. η1
pāda d ] om. η1
Sources
Jñānasāra 2.4 saṃkocanenaiva ] saṅkocanaṃ kṛtvā JS

dṛḍham ] dhruvam JS

jñeyaṃ ] bhadre JS
Testimonia
Yogacintāmaṇi f. 77v (\attr HP)

Cf. Haṭhayogasaṃhitā p. 23

kaṇṭhasaṅkocanaṃ kṛtvā cibukaṃ hṛdaye nyaset/

jālandhare kṛte bandhe ṣoḍaśādhārabandhanam//

HP 3.70

बन्धत्रयमिदं श्रेष्ठं महासिद्धैर्निषेवितम् ।

सर्वेषां हठतन्त्राणां साधनं योगिनो विदुः ॥

bandhatrayam idaṃ śreṣṭhaṃ mahāsiddhair niṣevitam /

sarveṣāṃ haṭhatantrāṇāṃ sādhanaṃ yogino viduḥ //

This triad of locks is the best [and] has been practised by the great Siddhas. Yogis know it to be a method of all systems of Haṭha.

Readings

om. δ1δ2, found after χ
mahāsiddhair α1 γ2 ζ2 ] mahāsiddhaiś η1 η2 χ, mahāsiddhe γ1, mahāsiddha ε1, mahāsiddhi α2 α3 ζ3 π1 π2, mahāsīha πω
niṣevitam α1 α3 γ1γ2 ε1 ζ2 π1π2πω ] ca sevitaṃ η1 η2 χ, prajāyate α2, pradāyakaṃ ζ3
haṭha α1 α2 γ2 π1π2πω χ ] yoga γ1 ε1 ζ2 ζ3 η1 η2
sādhanaṃ cett. ] sāranaṃ γ1
Testimonia
Haṭharatnāvalī 2.68, Yogacintāmaṇi f. 77v (\attr HP), Haṭhatattvakaumudī 15.24 bandhatrayam idaṃ HRĀ YCM ] idaṃ bandhatrayaṃ HTK

mahāsiddhair niṣevitam ] mahāsiddhaiś ca sevitam HRĀ, mahāsiddhaniṣevitam YCM, marujjayasusiddhadam HTK

haṭha YCM ] yoga HRĀ HTK

sādhanaṃ HRĀ HTK ] sādhane YCM

yogino viduḥ HRĀ HTK ] yoginām iti YCM
HP 3.70*1

अधस्तात्कुञ्चनेनाशु कण्ठसंकोचने कृते ।

मध्ये पश्चिमताणेन स्यात्प्राणो ब्रह्मनाडिगः ॥ *

adhastāt kuñcanenāśu kaṇṭhasaṃkocane kṛte /

madhye paścimatāṇena syāt prāṇo brahmanāḍigaḥ // *

By immediately contracting the lower [part of the body] (i.e. by the root lock) when the neck has been contracted (i.e. by the jālandhara lock) and by stretching the abdomen backwards in the middle [of the body] (i.e. by the uḍḍiyāṇa lock), the breath enters the channel of Brahman.

Readings

included in γ1γ2 ε1 η1 η2
kuñcanenāśu η1 η2 ] kuñcanenaiva γ1γ2 ε1
saṃkocane kṛte η1 η2 ] saṃkocanena ca γ1γ2 ε1
madhye ε1 η1 ] madhya γ1γ2 η2
tāṇena ε1 ] tānena γ1γ2 η1 η2
Sources
Gorakṣaśataka 63 (see 2.46)
Testimonia
Haṭharatnāvalī 2.8, Yogacintāmaṇi f. 80r, Yuktabhavadeva 7.95 and Haṭhatattvakaumudī 15.25 (see 2.46).
HP 3.71

मूलस्थानं समाकुञ्च्य उड्डीयाणं तु कारयेत् ।

इडां च पिङ्गलां बद्ध्वा वाहयेत्पश्चिमं पथम् ॥

mūlasthānaṃ samākuñcya uḍḍīyāṇaṃ tu kārayet /

iḍāṃ ca piṅgalāṃ baddhvā vāhayet paścimaṃ patham //

[The yogi] should contract the place of the root and do the uḍḍiyāṇa [lock]. He should [then] block the Iḍā and Piṅgalā [channels] and make [the breath] flow in the rear pathway.

Readings

pāda a ] om. δ1δ2 η2
samākuñcya α1 α2 ε1 ζ3 η1 π1π2πω χ ] samākṛṣya γ1γ2 ζ2
pāda b ] om. δ1δ2 η2
uḍḍīyāṇaṃ α1 ζ2 ] uḍḍiyāṇaṃ α2 ε1 η1 π1, uḍḍiyānaṃ γ1γ2 ζ3 χ, uḍiyāṇaṃ πω, uḍiyānaṃ π2
pāda c ] om. η2
iḍāṃ ca piṅgalāṃ α3 γ2 δ1δ2 ε1 ζ3 π1 πω χ ] iḍā ca piṅgalā α1 γ1 ζ2 π2, ilā piṃgalāṃ η1, īḍā piṃgalā α2
baddhvā cett. ] baddhā ζ2, baṃdhvā α3
pāda d ] om. η2
paścimaṃ α2 α3 γ1γ2 δ1δ2 ζ2 η1 π2 ] paścimāṃ π1 πω, paścimā α1 ε1 ζ3, paścime χ
patham cett. ] pathāṃ π1, pathi χ, padaṃ α3
Testimonia
Haṭharatnāvalī 2.70, Yogacintāmaṇi f. 79v (\attr HP) samākuñcya HRĀ ] samākṛṣya YCM

uḍḍīyāṇaṃ ] uḍḍiyānaṃ HRĀ, YCM

paścimaṃ pathaṃ HRĀ ] paścime pathi YCM
HP 3.72

अनेनैव विधानेन सेवयेत्पवनालयम् ।

ततो न जायते मृत्युर्जरारोगादिकं तथा ॥

anenaiva vidhānena sevayet pavanālayam /

tato na jāyate mṛtyur jarārogādikaṃ tathā //

By this method alone, the breath attains dissolution. Then death does not arise nor old age, disease and the like.
Philological Commentary
The α, πand delta groups have the reading sevayet pavanālayam as the second verse quarter of this verse. It renders the meaning, `by this method alone, one should honour the abode of the breath.' As far as we know, the compound pavanālaya does not occur in other yoga texts. The similar compound prāṇālaya) is mentioned in other yoga texts, such as the Yogayājñavalkya (4.52–53), but it refers to the locations in the body where prāṇa resides, as opposed to the other bodily winds.

Readings

anenaiva vidhānena cett. ] brahmasthānasthito rodhaḥ η2
sevayet α1 α2 δ1δ2 π1π2πω ] śevayet α3, vaśayet ζ2, prayāti γ1γ2 ε1 ζ3 η1 η2 χ
pavanālayam α1 α2 δ2 ζ2 π1 π2 ] pavanā + + α3, pavano layam γ2 ε2 ζ3 η1 η2 πω χ, pavano lagaṃ γ1, pavano nalam ε1, paścimānalaṃ δ1
mṛtyur cett. ] mṛtyu δ1 ε1, mṛtyuṃ γ1 π1
jarārogādikaṃ γ1γ2 δ2 ε1 ζ2 η1 χ ] jarārogādikas α1, jarārogādikā α2 π1π2πω, jarāmohādikaṃ ζ3, jvaro rogādikas δ1, nāsya jarādikaṃ η2
tathā cett. ] tadā α1, vyathā α2, kathā π1π2πω
Testimonia
Haṭharatnāvalī 2.71, Yogacintāmaṇi f. 79v (\attr HP) sevayet YCM ] prayāti HRĀ

pavano layam HRĀ ] pavanālayam YCM

अथ विपरीतकरणी ।

atha viparītakaraṇī /

Now, the inverted bodily position:

Readings

atha cett. ] om. γ2 δ1 χ
viparītakaraṇī γ1γ2 δ2 ε1 ζ3 η1 η2 π2 πω ] viparītakaraṇīṃ α1, viparītakaraṇīyaṃ π1, viparītakaraṇaṃ α2 ζ2, om. δ1 χ
HP 3.73

ऊर्ध्वं नाभिरधस्तालुरूर्ध्वं भानुरधः शशी ।

करणी विपरीताख्या गुरुवाक्येन लभ्यते ॥*

ūrdhvaṃ nābhir adhas tālur ūrdhvaṃ bhānur adhaḥ śaśī /

karaṇī viparītākhyā guruvākyena labhyate //*

The navel is up, the palate down; the sun up, the moon down: the bodily position called “inverted” is obtained through the teaching of a guru.

Readings

ūrdhvaṃ nābhir α1 α2 γ2 δ1 δ2 ζ2 ζ3 η1 η2 πω ] ūrdhvanābhir ε1 π1, ūrdhvanābhor γ1, ūrdhvanābher χ, ūrdhvaṃ nābher π2, + + nābher α3
adhas tālur α2 α3 δ1 ε1 ζ2 ζ3 η2 π1π2πω ] adhas tālu α1 γ2 η1, adhas tāla δ2, asāluktar γ1, adhastālor χ
ūrdhvaṃ cett. ] ūrdhva α2 γ1 δ1, ūrdhvo η1
pāda c ] om. δ1 ζ2 η2 π1 π2
karaṇī viparītākhyā α1 γ1γ2 δ2 ε1 η1 χ ] karaṇī viparītākṣaṃ α2, karaṇaṃ viparītākhyaṃ α3 ζ3 πω
pāda d ] om. δ1 ζ2 η2 π1 π2
labhyate α1 γ1 ζ3 η1 πω χ ] lakṣate α2, lakṣayet α3 ε1, gamyate γ2 δ2
Sources
Vivekamārtaṇḍa 115
Testimonia
Haṭharatnāvalī 2.74, Yogacintāmaṇi f. 73r (\attr HP), Yuktabhavadeva 7.236 (\attr Gorakṣanātha) ūrdhvaṃ nābhir HRĀ YBhD ] ūrdhvanābhir YCM

ūrdhvaṃ bhānur HRĀ YBhD ] ūrdhvabhānur YCM

guruvākyena labhyate HRĀ ] sarvavyādhivināśinī YCM, guruvaktreṇa gamyate YBhD
HP 3.74

करणी विपरीताख्या सर्वव्याधिविनाशिनी ।

नित्यमभ्यासयुक्तस्य जठराग्निविवर्धनी ॥

karaṇī viparītākhyā sarvavyādhivināśinī /

nityam abhyāsayuktasya jaṭharāgnivivardhanī //

The bodily position called “inverted" destroys all diseases. For [the yogi] who regularly engages in [its] practice, it increases the digestive fire.

Readings

pāda a ] om. χ
karaṇī cett. ] karaṇaṃ π1
viparītākhyā cett. ] viparītākhyaṃ π2, viparītākṣaṃ α2 ζ2
pāda b ] om. χ
vināśinī α1 γ1γ2 δ1δ2 ε1 ζ3 η1 η2 ] vināśanī ζ2 π1, vināśanaṃ α2 π2 πω
yuktasya cett. ] yogena ε1, saktasya π1
vivardhanī α1 γ2 ζ2 ζ3 η1 ] vivardhinī γ1 δ1δ2 ε1 π1 χ, vivardhanaṃ α2 π2 πω, pravardhinī η2
Sources
Dattātreyayogaśāstra 146 karaṇī ] karaṇaṃ DYŚ

vināśinī ] vināśanam DYŚ

jaṭharāgnivivardhanī ] jaṭharāgnir vivardhate DYŚ
Testimonia
Haṭharatnāvalī 2.75, Yogacintāmaṇi f. 78r (cd only) (\attr Dattātreya) vivardhanī ] vivardhinī HRĀ, vivardhanam YCM
HP 3.75

आहारो बहुलस्तस्य संपाद्यः साधकस्य तु ।

अल्पाहारो यदि भवेदग्निर्देहं दहेत्क्षणात् ॥

āhāro bahulas tasya saṃpādyaḥ sādhakasya tu /

alpāhāro yadi bhaved agnir dehaṃ dahet kṣaṇāt //

A lot of food should be provided for the practitioner. If the practitioner eats little, fire will quickly consume his body.
Philological Commentary
Svātmārāma has removed the vocative from the Dattātreyayogaśāstra, changing sāṃkṛte dhruvam to sādhakasya tu.
Metre: Anuṣṭubh (c: na-vipulā)

Readings

tu cett. ] ca α2 γ1 χ
alpāhāro α1α2α3 ε1 η1 η2 π1π2πω χ ] anāhāro γ1γ2 δ1δ2 ζ2 ζ3
yadi bhaved cett. ] nirāhāraḥ η2
agnir dehaṃ α1 α3 δ1δ2 ε1 ζ3 πω ] agnidehaṃ α2 γ1γ2 ζ2 π1, deham agnir η1, agnidāho π2, agnir daha° χ, kṣudhālasya η2
dahet α1 α2 γ1γ2 δ1δ2 ε1 ζ2 η1 πω ] haret α3 ζ3 π1, bhavet π2, °ti tat χ, vaśe η2
kṣaṇāt cett. incl. α3 ] kramāt α1, tataḥ γ2, bhavet η2
Sources
Dattātreyayogaśāstra 147 sādhakasya tu ] sāṃkṛte dhruvam DYŚ
Testimonia
Haṭharatnāvalī 2.76, Yogacintāmaṇi f. 78r (\attr Dattātreya) sādhakasya tu ] sādhakena vai HRĀ, sāṃkṛte dhruvam YCM

agnir deham ] deham agnir HRĀ, agnir dāhaṃ YCM

dahet kṣaṇāt ] dahet kramāt HRĀ, karoti vai YCM Cf. Yuktabhavadeva 7.238

asyāṃ kriyamāṇāyāṃ sādhakasya bhakṣyaṃ bahulaṃ sampādyam anyathā pravṛddho jāṭharānalo dhātuṃ dahatīti//

HP 3.76

अधःशिरश्चोर्ध्वपादः क्षणं स्यात्प्रथमे दिने ।

क्षणाच्च किंचिदधिकमभ्यसेच्च दिने दिने ॥

adhaḥśiraś cordhvapādaḥ kṣaṇaṃ syāt prathame dine /

kṣaṇāc ca kiṃcid adhikam abhyasec ca dine dine //

On the first day [the yogi] should keep his head down and his feet up for a short while, and he should [then] practise for a little longer each day.
Philological Commentary
It appears that the masculine stem form śira was widely understood in the Haṭhapradīpikā's transmission instead of the more common śiras, which would be rendered śirāḥ at the end of a bahuvrīhi compound.
Metre: Anuṣṭubh (a: ra-vipulā; c: na-vipulā)

Readings

śiraś α1 α3 δ1 ε1 ζ2 ζ3 η1 η2 π1π2πω ] śira α2 δ2, śirāś χ, śirā γ1γ2
cordhva cett. ] cordhvaṃ πω, ūrdhva γ1γ2 δ2
pādaḥ α1α2α3 γ2 δ1δ2 ε1 ζ3 π1 π2 χ ] pāda γ1 ζ2 πω, pādau η1 η2
kṣaṇaṃ syāt cett. ] kṣīṇaṃ syāt δ1, lakṣaṇaṃ η2
dine cett. ] hani δ2
pāda c ] om. δ1
kṣaṇāc ca α1 ε1 ζ3 η1 η2 π2 πω χ ] kṣayāc ca α2, kṣaṇāt tu γ1γ2, kṣaṇādyaṃ π1, kṣaṇārdha ζ2, kṣaṇādardhaṃ δ2, om. δ1
adhikam cett. ] apika γ1, om. δ1
pāda d ] om. δ1
abhyasec ca cett. ] abhyasetva γ2, bhyarccayec ca γ1, om. δ1
Sources
Dattātreyayogaśāstra 148c–149b adhaḥśirāś DYŚ ] adhaḥśiraś DYŚv.l.
Testimonia
Haṭharatnāvalī 2.77, Yogacintāmaṇi f. 78r (\attr Dattātreya) śirāś YCM ] śiraś HRĀ

pādaḥ HRĀv.l.YCM ] pādau HRĀ Cf. Yuktabhavadeva 7.237

sa ca prathamadine kṣaṇamātraṃ vidheyā dvitīyadine/ kiñcidadhikaṃ kālam evaṃ yāmaparyantaṃ vidheyā/

HP 3.77

वलिश्च पलितं चैव षण्मासोर्ध्वं न दृश्यते ।

याममात्रं तु यो नित्यमभ्यसेत्स तु कालजित् ॥

valiś ca palitaṃ caiva ṣaṇmāsordhvaṃ na dṛśyate /

yāmamātraṃ tu yo nityam abhyaset sa tu kālajit //

After six months grey hair and wrinkles disappear. [The yogi] who regularly practises for three hours conquers death.
Philological Commentary
We have adopted the reading ṣaṇmāsordhvaṃ in the second verse quarter. It is attested by manuscripts of the Dattātreyayogaśāstra (the source text) and the Jyotsnā (3.82). It makes good sense and explains the rather odd readings in αand other manuscripts, ṣaṇmāsār\-dhān, ṣaṇmāsārdhaṃ and ṣaṇmāsārdhe. The γand δgroups have a different verb as well, ṣaṇmāsārdhena naśyati.

Readings

valiś ca α1 ε1 η1 π1π2πω ] vali α2, valiṃ ca δ2, valitaṃ γ1γ2 δ1 ζ2 ζ3 η2 χ
palitaṃ cett. ] palitaś π1 π2
ṣaṇmāsordhvaṃ na χ ] ṣaṇmāsārdhān na α1 ε1 ζ3 π1 π2, ṣaṇmāsārdhaṃ na πω, ṣaṇmāsārdhena α2 γ1γ2 δ2, ṣaṇmāsārdheṇa δ1, ṣaṇmāsārdhe ca ζ2, ṣaṇmāsāt tu na η1 η2
dṛśyate cett. ] naśyati γ1γ2 δ1δ2 ζ2
yāmamātraṃ tu cett. ] yāmamātraṃ ca ζ3, māsatrayaṃ tu η2
nityam cett. ] gnibhyam γ1
abhyaset cett. ] aset δ1
tu cett. ] su γ2, ca ζ2
kālajit cett. ] kālavit ζ2 η2
Sources
Dattātreyayogaśāstra 149c–150b māsordhvaṃ na DYŚ ] māsāṃ hi na DYŚv.l., māsāc ca na DYŚv.l.

tu ] hi DYŚ

kālajit DYŚ ] yogavit DYŚv.l.
Testimonia
Haṭharatnāvalī 2.78, Yogacintāmaṇi f. 78r (\attr Dattātreya), Yuktabhavadeva 7.238 (\attr Gorakṣanātha) valiś ca YCM ] valitaṃ HRĀ YBhD

māsordhvaṃ na ] māsān na tu HRĀ, māsārdhe na YCM, māsārdhān na YBhD Cf. Haṭhatattvakaumudī 14.3

ūrdhvapādo hy adhomastakaḥ syāt kṣaṇaṃ

vāsare 'thādime 'bhyāsaṃ vṛddhyā dhayet/

evam abhyāsato yāmamātraṃ sadā

mṛtyujit syāj jarājic ca ṣaṇmāsataḥ//

HP 3.77*1

यत्किंचित्स्रवते चन्द्रादमृतं दिव्यरूपिणः ।

तत्सर्वं ग्रसते सूर्यस्तेन पिण्डं जरायुतम् ॥ (γ1γ2, δ1δ2, ε1, ζ2, π1π2πω and χ)

yat kiṃcit sravate candrād amṛtaṃ divyarūpiṇaḥ /

tat sarvaṃ grasate sūryas tena piṇḍaṃ jarāyutam // (γ1γ2, δ1δ2, ε1, ζ2, π1π2πω and χ)

The sun devours whatever nectar flows from the divine moon. As a result, the body is afflicted by old age.
Philological Commentary
See 4.10--11, where these verses are also found.

The αgroup do not have 3.77*1 and 3.77*2 in the third chapter (but rather in the fourth) and other manuscripts omit them as well (notably the ηgroup). For a discussion of these verses, see the introduction (add reference??).

Readings

sravate γ2 δ1δ2 ε1 ζ2 π2 πω χ ] sravanaṃ γ1, sevate π1
candrād γ2 δ1δ2 ε1 π1 π2 χ ] candra πω, caṃdrāṃn ζ2, ced<<am>> γ1
divyarūpiṇaḥ π2 χ ] divyarūpiṇaṃ ε1 ζ2, divyarūpiṇī π1, divyarūpi ca γ1γ2 δ1δ2, divyarūpagaḥ πω
grasate cett. ] sravate π1
sūryas cett. ] roho ζ2
piṇḍaṃ γ2 δ1δ2 ζ2 π2 πω ] piḍaṃ γ1, piṇḍa ε1 π1, piṇḍo χ
jarāyutam ε1 π1π2πω ] jarāyutaḥ χ, vināśi ca γ1γ2 δ2 ζ2, vinasyati δ1
HP 3.77*2

तत्रास्ति करणं दिव्यं सूर्यस्य मुखबन्धनम् ।

गुरूपदेशतो ज्ञेयं न तु शास्त्रार्थकोटिभिः ॥(γ1γ2, δ1δ2, ε1, ζ2, π1π2πω and χ)इन्च्लुदेदिन्γ1γ2, δ1δ2, ε1, ζ2, π1π2πω and χ. Tहे εग्रोउप्हस्थिस्पैरोf वेर्सेस्हेरे, बुत्थे ओथेर्मनुस्च्रिप्त्स्हवे इतत्थे बेगिन्निन्गोf थिस्सेच्तिओन्(बेfओरे ). Tहे αग्रोउप्हसितस्4.10--11 इन्छप्तेर्4.

tatrāsti karaṇaṃ divyaṃ sūryasya mukhabandhanam /

gurūpadeśato jñeyaṃ na tu śāstrārthakoṭibhiḥ //(γ1γ2, δ1δ2, ε1, ζ2, π1π2πω and χ)included in γ1γ2, δ1δ2, ε1, ζ2, π1π2πω and χ. The εgroup has this pair of verses here, but the other manuscripts have it at the beginning of this section (before ). The αgroup has it as 4.10--11 in chapter 4.

There is a divine bodily position for this, which blocks the mouth of the sun. It is to be known from the teaching of a guru and not through countless scriptural teachings.

Readings

bandhanam cett. ] vañcanam χ
jñeyaṃ cett. ] \_ yaṃ γ1
na tu cett. ] rttu γ1
śāstrārtha cett. ] śāstrāstra δ2

अथ वज्रोली ।

atha vajrolī /

Now vajrolī:

Readings

found after the first half of the next verse η2 π2
HP 3.78

स्वेच्छया वर्तमानो'पि योगोक्तैर्नियमैर्विना ।

वज्रोलीं यो विजानाति स योगी सिद्धिभाजनम् ॥*

svecchayā vartamāno'pi yogoktair niyamair vinā /

vajrolīṃ yo vijānāti sa yogī siddhibhājanam //*

Even if he behaves as he wishes without [following] the observances taught in yoga, the [yogi] who knows vajrolī is worthy of success.
Philological Commentary
In manuscripts of the delta group, the vajrolī section is placed at the end of the work and the following comment is inserted at this place in the third chapter:

atratyā vajrolī granthānte likhitā/ kramaprāptāpy atra tyaktā/ asādhāraṇaprāṇyanuṣṭheyatvāt tasyāḥ/

Vajrolī, which is [usually] here, has been copied at the end of the text. Even though it comes here, it has been left out because it is to be practised [only] by special individuals.

Readings

svecchayā cett. ] sarvathā ε1
yogoktair α3 γ2 δ1 ε2 η1 η2 π1π2πω χ ] yogokair γ1, yogokta α2 ε1 ζ2 ζ3, yogoktaṃ α1, niyamair δ3
niyamair vinā cett. ] vividhais tathā δ3
vajrolīṃ yo δ1 ζ3 η1 η2 π2 χ ] vajroliṃ yo ε1 ε2, vajrolī yo α2 γ1γ2 δ3 ζ2 πω, vajrolīr yo π1, vajrālī yo α1
vijānāti cett. ] bhijānāti γ1γ2
siddhibhājanam cett. ] siddhibhājanaḥ γ1 ε1 ε2, siddhimān bhavet η2
Sources
Dattātreyayogaśāstra 152 yogoktair ] yogokta DYŚ

vajrolīṃ ] vajroliṃ DYŚ

bhājanam ] bhājanaḥ DYŚ, mān bhavet DYŚv.l. Cf. Śivasaṃhitā 4.79

svecchayā vartamāno 'pi yogoktaniyamair vinā/

mukto bhaved gṛhastho 'pi vajrolyabhyāsayogataḥ//

Testimonia
Cf. Haṭharatnāvalī 2.79 (on viparītakaraṇī)

svasthaṃ yo vartamāno 'pi yogoktair niyamair vinā/

karaṇī viparītākhyā śrīnivāsena lakṣitā//

Cf. Yogalakṣaṇāvalī f. 31r

svecchayā vartamāno 'pi yogoktaniyamair vinā/

vajrolyabhyāsayogena yogī siddhim avāpnuyāt//

Cf. Yuktabhavadeva 7.240 (\attr to Gorakṣanātha)

vajrolīṃ kathayiṣyāmi gopitāṃ sarvayogibhiḥ/

tyaktayogoktaniyamā yayā sidhyanti yoginaḥ//

HP 3.79

तत्र वस्तुद्वयं वक्ष्ये दुर्लभं यस्य कस्यचित् ।

क्षीरं चैकं द्वितीयं तु नारी च वशवर्तिनी ॥*

tatra vastudvayaṃ vakṣye durlabhaṃ yasya kasyacit /

kṣīraṃ caikaṃ dvitīyaṃ tu nārī ca vaśavartinī //*

I shall teach you two substances [needed] for it which are hard for just anyone to obtain. One is milk and the second is an obedient woman.
Philological Commentary
On the possible referents of kṣīra, see Mallinson 2024 on Dattātreyayogaśāstra 154. According to Brahmānanda (Jyotsnā 3.84), the compound vaśavartinī, which we have translated as `an obedient woman,' could be a wife (vaśavartinī svādhīnā nārī vanitā). In 3.82, the reading bhāryābhage in η1, η2and πωsupports Brahmānanda's view that the woman is the yogi's wife.

Readings

vastu cett. ] castu α1, bheda ζ2
vakṣye cett. ] manye γ2, api γ1
yasya kasya cett. ] yena kena ε1 ε2
cit cett. ] tu ζ3
caikaṃ cett. ] caita ε2, caiva η2, ekaṃ γ1γ2 π2
tu cett. ] ca ε1 ε2
ca cett. ] vā α2, tu δ3
Sources
Dattātreyayogaśāstra 153ab-154ab yasya kasya cit ] yena kena cit DYŚ

tu ] ca DYŚ
Testimonia
Yuktabhavadeva 7.241 (\attr Gorakṣanātha), Haṭhayogasaṃhitā p. 39 tatra HYS ] atra YBhD

vakṣye HYS ] manye YBhD

caikaṃ HYS ] ekaṃ YBhD

ca HYS ] sva YBhD
HP 3.80

मेहनेन शनैः सम्यगूर्ध्वाकुञ्चनमभ्यसेत् ।

पुरुषो वापि नारी वा वज्रोलीसिद्धिमाप्नुयात् ॥

mehanena śanaiḥ samyag ūrdhvākuñcanam abhyaset /

puruṣo vāpi nārī vā vajrolīsiddhim āpnuyāt //

[The yogi] should gently practise a full upward contraction through the urethra. Either a man or a woman may obtain success in vajrolī.
Philological Commentary
In the Haṭhatattvakaumudī, Sundaradeva states that this upward contraction of the urethra, which is the method by which fluids are drawn up it, is done in the region of apānavāyu and the anus. Brahmānanda states that this practice is done immediately after sex.

Readings

mehanena α1 γ2 ε1 ε2 ζ2 ζ3 π2 χ ] mehanīna π1, mehanaiva γ1, mohanena δ1, mohanenā δ3, meḍhrenena πω, meṃḍhreṇa η1, mahānibhaṃ η2, hematene α2
śanaiḥ cett. ] sadā δ1, hane α2
ūrdhvākuñcanam cett. ] ūrdhvāṃkuñcanam π1, ūrdhvakuñcanam ε1, ūrdhva kiṃcanam γ2, kṛtvā kuñcanam η2, gudākuñcanam η1
vāpi nārī vā cett. ] vāpi vā nārī α2 δ3, 'py atha vā nārī χ
vajrolī cett. ] vajrolīṃ δ1 η1, vajrolīḥ γ2
siddhim āpnuyāt cett. ] siddhibhājanam γ2, siddhibhājanaḥ γ1
Testimonia
Haṭhayogasaṃhitā 53 (p. 39) puruṣo vāpi nārī vā ] puruṣo 'py athavā nārī HYS Cf. Haṭhatattvakaumudī 16.4

apānamārgataḥ samyag ūrdhvakuñcanam abhyaset/

puruṣo vāpi nārī vā vajrolīsiddhibhājanam//

apānamārgato gudadeśena ūrdhvam upari kuñcanaṃ saṃkocanam ūrdhvam ākarṣaṇaṃ vā abhyaset// iti//

HP 3.81

यत्नतः शरनालेन फूत्कारं वज्रकन्दरे ।

शनैः शनैः प्रकुर्वीत वायुसंचारकारणात् ॥

yatnataḥ śaranālena phūtkāraṃ vajrakandare /

śanaiḥ śanaiḥ prakurvīta vāyusaṃcārakāraṇāt //

Using a hollow stalk of bamboo grass, [the yogi] should carefully [and] very gently blow into the opening of the penis in order to make air move [into the urethra].

Readings

om. γ1
yatnataḥ cett. ] prayatnataḥ γ2 η1 η2, prayatnāt π2
śaranālena α1 α2 δ1 δ3 ε1 ε2 π1π2πω ] śaranolena ζ2, śatanārīṇāṃ ζ3, śastanālena χ, śironāle γ2 η1 η2
phūtkāraṃ α1 δ3 ζ2 η1 χ ] phutkāraṃ πω, pūtkāraṃ δ1 ε1 ζ3, phūtkāraḥ γ2 η2, sphūtkāraṃ π2, sūtkāraṃ ε2, śaraṃ tu π1, leneraṃ α2
vajra cett. ] kaṃbu γ2 η2
kandare ζ2 ζ3 π1π2πω χ ] kandhare α1 γ2 δ1 δ3 η1 η2, kandharet ε1, kaṃharet α2 ε2
śanaiḥ cett. ] śanaḥ η2
prakurvīta cett. ] prakurvaṃti η2 π2
vāyu cett. ] vāyoḥ π2
kāraṇāt cett. ] dhāraṇāt ε1 ε2
Sources
Dattātreyayogaśāstra 165 yatnataḥ ] tatas tu DYŚ
Testimonia
Haṭharatnāvalī 2.86–2.87 (\attr HP), Haṭhasaṅketacandrikā f. 39r (\attr HP) yatnataḥ HRĀ ] yantritaḥ HSC Cf. Yuktabhavadeva 7.248cd--249ab

rasanālena phūtkāraṃ vāyoḥ sañcārakāraṇāt//

kuryāt śanaiḥ śanair yogī yāvac chaktiḥ prajāyate/

HP 3.82

नार्या भगे पतद्बिन्दुमभ्यासेनोर्ध्वमाहरेत् ।

चलितं च स्वकं बिन्दुमूर्ध्वमाकृष्य रक्षयेत् ॥

nāryā bhage patadbindum abhyāsenordhvam āharet /

calitaṃ ca svakaṃ bindum ūrdhvam ākṛṣya rakṣayet //

With practice, [the yogi] may draw up semen which is falling into a woman’s vagina. And [even] if his own semen has moved [down], he may draw it upwards and retain it.

Readings

nāryā γ1γ2 δ1 δ3 ζ2 ζ3 π1 π2 ] nārī α2 χ, māryā α1, bhāryā η1 η2 πω, tato ε1, bhage ε2
bhage cett. ] bhāge α1 π1, bhaga α2, patat ε2
patad cett. ] pated γ2, yad α2, ca tad ζ2, tato ε2
bindum cett. ] bindhuḥm πω, bindur η1 η2, vīryam ε1 ε2
āharet cett. ] ācaret π1, āruhet δ3
pāda c ] om. δ1 δ3
calitaṃ cett. ] bhavitaṃ π1
ca svakaṃ α1 α2 ] tu svakaṃ α3 γ1γ2 ζ2 π1 π2, tu sukaṃ πω, ca nijaṃ ε1 ε2 ζ3 χ, patitaṃ η1, calitaṃ η2
pāda d ] om. δ1 δ3
ūrdhvam ākṛṣya rakṣayet cett. incl. α3 ] ūrdhvam ākṛ + + + + α1, ūrdhvam āhṛtya rakṣayet ζ3, abhyāsenordhvam āharet ζ2
Sources
Dattātreyayogaśāstra 166 nāryā bhage patadbindum ] tadbhage patitaṃ bindum DYŚ

svakaṃ ] tathā DYŚ
Testimonia
Haṭharatnāvalī 2.96cd--2.97ab, Haṭhayogasaṃhitā p. 39 nāryā bhage ] nāryā bhagāt HRĀ, nārībhage HYS

svakaṃ ] nijaṃ HRĀ HYS Cf. Haṭhasaṅketacandrikā f. 39r

apānam ākuñcya tato 'balenordhvaṃ dugdham ākṛṣṭividhikrameṇa/

samabhyasen niścalam alpam alpaṃ bhage patadbindum athārdhvam āharet//

HP 3.83

एवं तु रक्षयेद्बिन्दुं मृत्युं जयति योगवित् ।

मरणं बिन्दुपातेन जीवितं बिन्दुधारणात् ॥

evaṃ tu rakṣayed binduṃ mṛtyuṃ jayati yogavit /

maraṇaṃ bindupātena jīvitaṃ bindudhāraṇāt //

[If] the knower of yoga preserves his semen thus, he conquers death. Death arises through the loss of semen and life from retaining semen.

Readings

folio lost in α1
tu rakṣayed α2 α3 γ1γ2 ζ2 π1π2πω ] saṃrakṣayed δ1 δ3 ε1 ε2 χ, surakṣayed ζ3, rakṣati yo η1 η2
yogavit cett. ] tatvataḥ ε1 ε2
pāda c ] om. δ1
bindu cett. ] bida ζ2
pāda d ] om. δ1
jīvitaṃ α2 δ3 ε1 ε2 ζ2 ζ3 η1 η2 πω ] jīvituṃ π1, jīvanaṃ γ2 π2 χ, jī<<vanaṃ>> γ1
bindudhāraṇāt γ2 δ3 ζ2 η1 η2 π1π2πω χ ] bindurakṣaṇāt ε1 ε2 ζ3, baṃdhasaṃgrahāt α2, <<bindudhāraṇam>> γ1
Sources
Dattātreyayogaśāstra 167 tu rakṣayed ] ca rakṣito DYŚ

yogavit ] tattvataḥ DYŚ

jīvitaṃ ] jīvanaṃ DYŚ Cf. Amṛtasiddhi 3.87cd

maraṇaṃ bindupātena jīvanaṃ bindudhāraṇāt//

Testimonia
Haṭhratnāvalī 2.97cd-2.98ab, Yuktabhavadeva 252cd-253ab, Haṭhayogasaṃhitā p. 39 evaṃ tu rakṣayed binduṃ ] evaṃ saṃrakṣayed binduṃ HRĀ HYS, evaṃ bindau sthire jāte YBhD

yogavit HRĀ HYS ] sarvathā YBhD

jīvitaṃ HRĀ ] jīvanaṃ YBhD HYS
HP 3.84

सुगन्धि योगिनो देहं जायते बिन्दुधारणात् ।

यावद्बिन्दुः स्थिरो देहे तावन्मृत्युभयं कुतः ॥

sugandhi yogino dehaṃ jāyate bindudhāraṇāt /

yāvad binduḥ sthiro dehe tāvan mṛtyubhayaṃ kutaḥ //

As a result of the retention of semen, the yogi's body becomes fragrant. As long as semen is steady in the body then why fear death?
Philological Commentary
The omission of 3.84ab in the ηgroup and δ3is likely to be the result of haplography (bindu\-dhāraṇāt is repeated).

The readings mṛtyubhayaṃ (α3, δ, ε, η, π) and kālabhayaṃ (α2, γ) are well attested by the main manuscript groups, but mṛtyubhayaṃ is in the important witnesses of the source text, the Vivekamārtaṇḍa.

Readings

folio lost in α1
pāda a ] om. δ3 η1 η2, found after 3.85b ζ3
sugandhi α2 γ1γ2 δ1 ζ3 π1π2πω ] sugandhaṃ ε1 ε2, sugandho ζ2 χ
dehaṃ α2 π1 πω ] dehe δ1 ε1 ε2 ζ3 χ, deho γ1γ2 ζ2 π2
pāda b ] om. δ3 ε1 η1 η2, found after 3.85b ζ3
dhāraṇāt α2 γ1 γ2 δ1 ε2 ζ2 π1 πω χ ] rakṣaṇāt ζ3 π2
pāda c ] om. ε1
yāvad binduḥ γ1 δ3 η2 χ ] yāvad bindu α2 α3 γ2 δ1 ε2 ζ2 ζ3 η1 π1π2πω
sthiro α2 α3 γ1γ2 δ1 ε2 ζ2 η1 η2 χ ] sthito δ3 ζ3 π1π2πω
dehe α3 δ1 δ3 ε2 ζ2 ζ3 η1 η2 π1π2πω χ ] deho γ1γ2, hahe α2
mṛtyubhayaṃ kutaḥ α3 δ1 δ3 ε1 ε2 η1 η2 π1π2πω ] kālabhayaṃ kutaḥ α2 γ1γ2 ζ2 χ, jīvanam ucyate ζ3
Sources
Dattātreyayogaśāstra 86cd (ab only), Vivekamārtaṇḍa 52ad (cd only) sugandhi yogino dehaṃ ] yogino 'ṅge sugandhaḥ syāt DYŚ

jāyate ] satataṃ DYŚ

sthiro ] sthito VM
Testimonia
Haṭharatnāvalī 2.112ab, Haṭhayogasaṃhitā p. 39 sugandhi ] sugandhir HRĀ, sugandho HYS

dehaṃ ] dehe HRĀ HYS

mṛtyubhayaṃ ] kālabhayaṃ HYS Cf. Haṭhatattvakaumudī 16.10

tathā coktaṃ granthāntare –

calitaṃ tu svakaṃ bindum ūrdhvam ākuñcya rakṣayet/

sugandho yogināṃ dehe jāyate bindudhāraṇād// iti//

HP 3.85

मनायत्तं नृणां शुक्रं शुक्रायत्तं हि जीवितम् ।

तस्माछुक्रं मनश्चैव रक्षणीयं प्रयत्नतः ॥

manāyattaṃ nṛṇāṃ śukraṃ śukrāyattaṃ hi jīvitam /

tasmāchukraṃ manaś caiva rakṣaṇīyaṃ prayatnataḥ //

In men semen is dependent on the mind and life is dependent on semen, so semen and the mind should be carefully guarded.
Philological Commentary
Both α2and α3indicate that manas instead of citta was the reading of the initial compound. Therefore, we have conjectured manāyattaṃ, assuming double sandhi from manas-āyattam.

Readings

folio lost in α1
manāyattaṃ (em.) ] anāyattaṃ α3, manomayaṃ α2, manodhīnaṃ π1π2πω, cittāyattaṃ γ2 δ1 δ3 ε1 ε2 ζ3 η1 η2 χ, cittamattaṃ γ1, cintāyatnaṃ ζ2
nṛṇāṃ cett. ] taṃ nṛ α2, bhavet π2
śukraṃ cett. ] śuklaṃ α3 ε1 ε2 πω
śukrāyattaṃ α2 γ1γ2 δ1 δ3 ζ2 ζ3 η1 η2 χ ] śuklāyattaṃ ε1 ε2, śuklāyataṃ πω, śuklā + + α3, śukrādhīnaṃ π1 π2
hi ε1 ε2 ζ2 η1 η2 π1 πω ] tu α2 γ1γ2 δ1 π2, ca δ3 ζ3 χ
jīvitam cett. ] jīvanaṃ γ2 π2
c chukraṃ cett. ] śuklaṃ ε1, tūrṇaṃ ε2
manaś caiva cett. ] manaś caivaṃ η1, rajaś caiva η2, rakṣaṇīyaṃ δ3
rakṣaṇīyaṃ cett. ] yogibhiś ca δ3
Testimonia
Haṭharatnāvalī 2.98 manāyattaṃ ] cittāyattaṃ HRĀ YCM

manaś caiva HRĀ ] ca śukraṃ ca YCM
HP 3.86

ऋतुमत्या रजो'प्येवं स्वीयं बिन्दुं च रक्षयेत् ।

मेढ्रेणाकर्षयेदूर्ध्वं सम्यगभ्यासयोगवान् ॥

ṛtumatyā rajo'py evaṃ svīyaṃ binduṃ ca rakṣayet /

meḍhreṇākarṣayed ūrdhvaṃ samyag abhyāsayogavān //

In this way a [the yogi] may also hold on to [both] the menses of a menstruating woman and his own semen. He who has mastered yoga through correct practice may draw up [both] through the urethra.

Readings

folio lost in α1
ṛtumatyā cett. ] bindumadhye δ1 δ3 η1 η2
rajo cett. ] nijo π1
'py evaṃ cett. ] py eva η2, thevaṃ πω, strījaṃ π1
svīyaṃ π1 ] vīryaṃ α2, bījaṃ δ1 ε1 ζ2 ζ3 η1 η2, jīvaṃ δ3, striyā γ1γ2, biṃduṃ ε2 π2, jayaṃ πω, nijaṃ χ
binduṃ cett. ] bindu η2 π1 πω, bījaṃ ε2, rakṣe π2
ca α2 γ1γ2 δ1 ζ3 η2 π1 πω χ ] tu ε1 ε2 ζ2 η1 π2, pra° δ3
rakṣayet cett. ] rakṣayan πω, yogavit π2, taṃnnayet δ1, °pālayet δ3
meḍhreṇā γ2 ε1 ζ2 η1 π2 πω χ ] meḍhreṇa α2 δ1 δ3 ζ3, meṃḍhraṇā π1, meḍhrā γ1, meḍhram ā ε2, meḍhrām ā η2
karṣayed cett. ] karṣayad πω, kuṃcayed η2
yogavān α3 ε1 ε2 ζ2 ζ3 π1 πω ] yogataḥ γ1γ2 δ1 δ3 η1, yogavit η2 χ, pāṭavāt α2 π2
Testimonia
Haṭharatnāvalī 2.100cd (ab only) svīyaṃ ] rajo HRĀ, bijaṃ HYS

yogavān ] yogavit HYS
HP 3.86*1

अयं योगः पुण्यवतां धन्यानां तत्त्वशालिनाम् ।

निर्मत्सराणां सिध्येत न तु मत्सरशालिनाम् ॥

ayaṃ yogaḥ puṇyavatāṃ dhanyānāṃ tattvaśālinām /

nirmatsarāṇāṃ sidhyeta na tu matsaraśālinām //

This yoga succeeds for those who have merit, are fortunate, abide in truth, and are without jealousy, not for those who are jealous.
Metre: Anuṣṭubh (a: bha-vipulā; c: ma-vipulā)

Readings

included in all except α2 α3, folio lost in α1, pādas b and d are transposed ζ3, found after 3.89 χ
dhanyānāṃ cett. ] dhīrāṇāṃ χ
śālinām γ2 δ1 δ3 ε1 ε2 ζ3 η1 π1 π2 ] śālinaṃ ζ2 πω, sattināṃ γ1, darśinām η2 χ
pāda c ] om. δ3
sidhyeta γ1 δ1 ε1 ε2 ζ2 ζ3 η1 π1 πω ] siddheta γ2, siddhet* η2, vai sidhyen χ, siddhānāṃ π2
pāda d ] om. δ3
śālinām γ1γ2 δ1 ε1 ε2 ζ3 η1 π1π2πω χ ] śālinaṃ ζ2, śīlinām η2
Sources
Dattātreyayogaśāstra 176 matsara ] mātsarya DYŚ
Testimonia
Haṭharatnāvalī 2.110, Haṭhayogasaṃhitā pp. 40–41 dhanyānāṃ HRĀ ] dhīrāṇāṃ HYS

śālinām HRĀ ] darśinām HYS
HP 3.87

सहजोली चामरोली वज्रोल्या एव भेदतः ॥

sahajolī cāmarolī vajrolyā eva bhedataḥ //

Sahajolī and amarolī are varieties of vajrolī.
Philological Commentary
These two pādas appear to stand apart and function as a heading introducing the practices of sahajolī and amarolī, which are described in the verses that follow. Some manuscript groups other than αand πinsert separate headings for sahajolī and amarolī. However, since 3.87 introduces these practices, these additional headings are redundant and unlikely to be original.
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

om. ε1 ε2, folio lost in α1
ante sahajolī add. ] atha sahajolī γ2 η2, atha sahajoliḥ χ
sahajolī α2 δ1 δ3 η1 η2 π2 ] sahajoliś γ1γ2 ζ2 ζ3 πω χ, sahajolāṃś π1, sahajaś α3
cāmarolī α2 δ1 δ3 π1 π2 ] cāmaroli ζ2 πω, cāmarolir ζ3 χ, vāmarolī η2, cāmarolī ca η1, cāmaroliś ca γ1γ2, camaronauḷi α3
vajrolyā α2 α3 γ1γ2 ζ2 ζ3 η1 η2 π1 πω χ ] vajrolyante δ1 δ3, vajrolī π2
eva bhedataḥ α2 γ1γ2 ζ2 ζ3 η1 π1π2πω ] ekabhedataḥ η2, bheda ekataḥ χ, prakīrtitā δ1, pracodyate δ3
Sources
Cf. Dattātreyayogaśāstra 31cd

vajrolir amaroliś ca sahajolis tridhā matā/

Cf. Śivasaṃhitā 4.95ab

sahajolyamarolī ca vajrolyā bhedato bhavet/

Testimonia
Haṭharatnāvalī 2.113cd, Haṭhayogasaṃhitā p. 40 sahajolī cāmarolī HRĀ ] sahajoliś cāmarolir HYS

eva bhedataḥ HRĀ ] bheda eva te HYS
HP 3.88

जलेषु भस्म निक्षिप्य दग्धगोमयसंभवम् ।

वज्रोलीमैथुनादूर्ध्वं स्त्रीपुंसोः स्वाङ्गलेपनम् ॥

jaleṣu bhasma nikṣipya dagdhagomayasaṃbhavam /

vajrolīmaithunād ūrdhvaṃ strīpuṃsoḥ svāṅgalepanam //

After intercourse using vajrolī, the woman and man should put ash made from burnt cow dung in water [and] smear their bodies [with it...]
Philological Commentary
Some manuscripts, including α2and α3(missing in α1), omit 3.88ab. We have included it because in the Dattātreyayogaśāstra, the source of this verse, 3.88ab specifies the substance mentioned in 3.88cd that the man and woman are supposed to rub into their bodies after sexual intercourse.

In the Dattātreyayogaśāstra’s teaching on sahajolī (163 and 181–183) a rag is used to wipe up the residue of a mixture of semen and sweat that has been rubbed into the body, and then soaked in a paste of water and ash before being rubbed over the body.

The awkward plural jaleṣu in 3.88a was probably the result of Svātmārāma removing the pronoun from the compound tajjale in the Dattātreyayogaśāstra's verse because it has no referent in the Haṭhapradīpikā's compilation.

Readings

folio lost in α1
pāda a ] om. α2 α3 γ1 π1π2πω
jaleṣu bhasma γ2 δ1 ζ2 ζ3 η1 η2 ] jale tu bhasma ε1 ε2, jale subhasma χ, jale bhasmani δ3
nikṣipya δ1 δ3 ε1 ε2 ζ2 ζ3 η1 η2 χ ] niḥkṣipya γ2
pāda b ] om. α2 α3 γ1 π1π2πω
dagdha γ2 δ1 δ3 ε1 ζ3 η1 η2 χ ] dagdhaṃ ζ2, daṇḍa ε2
saṃbhavam γ2 δ1 ε1 ζ2 ζ3 η1 η2 χ ] sambhave δ3 ε2
maithunād cett. ] mithunād ζ3, madhanād ε2
strīpuṃsoḥ γ2 ε2 ζ2 η1 η2 χ ] strīpuṃso α2 ε1 πω, puṃsostrī π1, strīpuṃsā γ1, strīpuṃsau ζ3, strīpuṃsoś δ1 δ3 π2
svāṅga α2 γ1γ2 ε1 ζ2 ζ3 η1 η2 π1 χ ] svāṃgu πω, sāṅga ε2, cāṃga δ1 δ3 π2
Sources
Dattātreyayogaśāstra 182 jaleṣu bhasma nikṣipya ] tajjale bhasma saṃkṣipya DYŚ, tajjale bhasmasāt kṣipya DYŚv.l., tajjale bhasma saddravyaṃ DYŚv.l.

puṃsoḥ svāṅga ] puṃsor aṅga DYŚ
Testimonia
Haṭharatnāvalī 2.114, Haṭhayogasamhitā p.40 jaleṣu bhasma ] jale subhasma HRĀ HYS

puṃsoḥ svāṅga HYS ] puṃsoś cāṅga HRĀ
HP 3.89

आसीनयोः सुखेनैव मुक्तव्यापारयोः क्षणम् ।

सहजोलीरियं प्रोक्ता श्रद्धेया योगिभिः सदा ॥

āsīnayoḥ sukhenaiva muktavyāpārayoḥ kṣaṇam /

sahajolīr iyaṃ proktā śraddheyā yogibhiḥ sadā //

[...] while sitting at complete ease, having just finished intercourse. This is called sahajolī. It is always to be trusted by yogis.
Philological Commentary
We have understood the repha in sahajolīr iyam as a hiatus bridge. Elsewhere the nominative of this name is found only as sahajolī or sahajoliḥ.

Readings

folio lost in α1
āsīnayoḥ cett. ] anenaiva ζ3
sukhenaiva cett. ] mukhenaiva η2
vyāpārayoḥ γ1γ2 δ3 ε2 ζ3 η1 π1 π2 χ ] vyāpārayo α2 ε1 ζ2 η2, vyāpāramo πω, vyāpārala° δ1
kṣaṇam α2 δ1 δ3 ε2 ζ2 ζ3 η1 η2 π1π2πω ] kṣaṇāt γ1γ2 ε1 χ
sahajolīr α2 γ2 δ1 δ3 ε1 ε2 η1 η2 π1 ] sahajolir γ1 ζ2 ζ3 πω χ, sahajolī π2
śraddheyā ε1 π1 πω χ ] śraddhayā α2 α3 δ1 δ3 ε2 η1 π2, sādhyeyā η2, siddhaye ζ3, sevyate γ1γ2 ζ2
Sources
Dattātreyayogaśāstra 183 sahajolīr iyaṃ proktā ] sahajolī ca saṃproktā DYŚ
Testimonia
Haṭharatnāvalī 2.115, Haṭhayogasaṃhitā p. 40 kṣaṇam HRĀ ] kṣaṇāt HYS

sahajolīr iyaṃ ] sahajolir iyaṃ HRĀ HYS

śraddheyā HYS ] kartavyā HRĀ
HP 3.89*1

अयं शुभकरो योगो भोगे भुक्ते'पि मुक्तिदः ॥

ayaṃ śubhakaro yogo bhoge bhukte'pi muktidaḥ //

This auspicious yoga bestows liberation even when pleasure has been enjoyed.
Philological Commentary
This line is absent in α2,α3and γ1(missing in α1). It may have been adapted from Dattātreyayogaśāstra 179cd (tasmād ayaṃ vakṣyamāṇo bhoge bhukte ’pi muktidaḥ). Cf. 3.93cd.

Readings

included in all except α2 α3 γ1, folio lost in α1
bhoge γ2 ε1 ε2 ζ3 η2 π1 πω ] bhoga ζ2 η1 π2 χ, yoga δ3, lac. δ1
bhukte'pi γ2 ζ3 η2 πω ] bhuktyapi ε1, yuktepi π1, yukto'pi χ, yogepi π2, muktepi ζ2, muktyapi ε2, muktivi° δ3 η1, muktipra° δ1
muktidaḥ cett. ] muktidā ε1, dāyakaḥ δ1
Testimonia
Haṭhayogasaṃhitā p. 40 yogo ] yogī HYS

bhoge bhukte ] bhogayukto HYS
HP 3.90

पित्तोल्बणत्वात्प्रथमां च धारां

विहाय निःसारतयान्त्यधाराम् ।

निषेव्यते शीतलमध्यधारा

कापालिकैः खण्डमतैरमर्याः ॥*

pittolbaṇatvāt prathamāṃ ca dhārāṃ

vihāya niḥsāratayāntyadhārām /

niṣevyate śītalamadhyadhārā

kāpālikaiḥ khaṇḍamatair amaryāḥ //*

Leaving out the first flow because of its excessive heat and the last flow because it is worthless, the cool middle flow of urine is used by Kāpālikas of the Khaṇḍa school.
Philological Commentary
We understand `Kāpālikas of the Khaṇḍa school' (kāpālikair khaṇḍamataiḥ) to be referring to followers of the Khaṇḍakāpālika who is mentioned in the list of siddhas given at 1.5–9, pace Marcinkowska-Rosół and Sellmer (2021: 105–108) who understand khaṇḍamataiḥ to mean `whose doctrine is defective'.
Metre: Upajāti

Readings

om. γ1 ε1 ε2, folio lost in α1
ante pittolbaṇa° add. ] atha amarolī γ2 η2 χ, āthamāroḷi ζ3, tatrāmarolī δ1 δ3
pittolbaṇatvāt α2 α3 δ1 δ3 ζ3 η1 π1 πω χ ] pītvā aṇut π2, virttaṇatvāḍyat ζ2, vihāya nityāṃ η2, vihāya nīv .. ḥ γ2
prathamāṃ ca α2 ζ2 ζ3 η2 π1 π2 ] prathamaṃ ca α3 γ2, prathamaṃ vi πω, prathamāṃ δ1, prathamāmbu δ3 η1 χ
dhārāṃ cett. ] dhārī α2, om. δ1
niḥsāratayāntya α2 δ1 ζ3 η1 η2 π1 χ ] niḥsārabhayāntya δ3, niḥsāralayāṃtya γ2, niḥsārayāṃtya πω, niḥsmāratayāṃtya ζ2, niḥsāratapāṃśu π2
niṣevyate cett. ] niṣevite π2, niḥsevyate η1 π1, nikhyevyate πω
dhārā α2 ζ2 ζ3 η2 π1 πω χ ] dhārāṃ γ2 δ3 η1 π2, dhārāḥ δ1
kāpālikaiḥ α2 δ1 δ3 ζ2 π1 πω ] kapālikaiḥ γ2 ζ3 η1 η2, kapālakaiḥ π2, kāpālike χ
khaṇḍamatair η1 π1π2πω ] khaṃḍamitair ζ2, khaṃḍamate ζ3 χ, ṣaḍamatair α2, kaṃṭhamaṭhair δ1 δ3, kuṃṭhamatair γ2 η2
amaryāḥ δ1 δ3 ζ2 ] amaryā α2 π1 π2, aryā πω, amedhyā η1 η2, amedhyāṃ γ2, 'marolī χ, 'maroḷi ζ3
Testimonia
Haṭharatnāvalī 2.116, Haṭhatattvakaumudī 16.17, Haṭhayogasaṃhitā p. 41 pittolbaṇatvāt HRĀv.l.HTK HYS ] vihāya nityāṃ HRĀ

prathamāṃ ca dhārāṃ HRĀ HTK ] prathamāmbudhārāṃ HYS

vihāya niḥsāratayāntyadhārām HRĀ HTK ] niṣevyate śītalamadhyadhārā HYS

niṣevyate śītalamadhyadhārā HTK ] niṣevyate śītalamadhyadhārāṃ HRĀ, vihāya niḥsāratayāntya\-dhārāṃ HYS

kāpālikaiḥ khaṇḍamatair amaryāḥ ] kāpālikaiḥ khaṇḍamatair anarghyām HRĀ, kāpālikaiḥ khaṇḍamate 'marolī HTK, kāpālike khaṇḍamate 'marolī HYS
HP 3.91

अमरीं यः पिबेन्नित्यं नस्यं कुर्वन्दिने दिने ।

वज्रोलीं चाभ्यसेदेवममरोलीति कथ्यते ॥*

amarīṃ yaḥ piben nityaṃ nasyaṃ kurvan dine dine /

vajrolīṃ cābhyased evam amarolīti kathyate //*

[The yogi] who regularly imbibes urine, taking it by the nose every day, practises vajrolī thus. This is called amarolī.

Readings

om. γ1 ε1 ε2, folio lost in α1
amarīṃ γ2 δ1 δ3 η2 χ ] amarī α2 ζ2 ζ3 η1 π1 πω, amariṃ π2
yaḥ α2 δ1 δ3 ζ2 ζ3 π1π2πω χ ] ya[ṃ] η1, yo γ2 η2
piben cett. ] piban δ3
nasyaṃ kurvan δ1 π2 πω χ ] naśyaṃ kurvan α3 ζ2 ζ3, nasaṃ kurvan δ3, tṛśya kurvan π1, naśyaṃ kuryād η1, nasya kuryā α2, tasya kuryā γ2, tasthaṃ kuryād η2
vajrolīṃ cā α3 δ1 δ3 ] vajrolī cā ζ2 ζ3 η1 πω, vajrolī vā π1, vajrolīm a γ2 η2 χ, vajrolī ka π2, vijrolī sā α2
bhyased evam α2 α3 ] bhyasec ceyam δ1 δ3 ζ2 ζ3, bhyaset seyam πω, bhyasevoyam π1, bhyasen nityaṃ η1, bhyaset satve γ2, bhyasec chattve η2, bhyaset samyak χ, thyate seyam π2
amarolīti cett. ] sāmarolīti χ, amarolī tu α2, amaroḷīṃ tu ζ3
kathyate cett. ] kalpayet ζ3, kasyate η2
Sources
Dattātreyayogaśāstra 180c–181b abhyased evam ] abhyasec ceyam DYŚ (em.), abhyasec chrayam DYŚv.l., abhyaset yeyam DYŚv.l., abhyasec caivam DYŚv.l.
Testimonia
Haṭharatnāvalī 2.117, Haṭhayogasaṃhitā 65 (p.41) kuryād HRĀ ] kurvan HYS

abhyased evam ] abhyasen nityam HRĀ, abhyaset samyag HYS
HP 3.91*1

पुंसो बिन्दुं समाकृष्य सम्यगभ्यासपाटवात् ।

यदि नारी रजो रक्षेद्वज्रोल्या सा हि योगिनी ॥

puṃso binduṃ samākṛṣya samyagabhyāsapāṭavāt /

yadi nārī rajo rakṣed vajrolyā sā hi yoginī //

If a woman draws up the semen of a man through skillfulness in the correct practice and retains her menses by means of vajrolī, it is she who is a [true] yoginī.
Philological Commentary
In the first verse quarter, the gerund samākṛṣya (γ) has been adopted, instead of the better-attested samākuñcya, as it yields a more appropriate sense and is used similarly to ākṛṣya in 3.82.

Verses 3.91*1–3 have been greyscaled because they are absent in α3(and missing in α1). They appear to have been borrowed from the Dattātreyayogaśāstra's section on vajrolī, perhaps with the intention of supplementing 3.92–93 by providing additional details on how a woman practises vajrolī. The verses are present in α2after verse 3.86ab where the verse quarter vajrolyā saha yoginī occurs twice (also at 3.92b), which suggests that the version of vajrolī in α2has been subject to further revision. The fact that 3.91*1–3 are in groups γ, ηand πindicates that they were added early in the transmission of the Haṭhapradīpikā.

Readings

included in all except α2 α3, folio lost in α1
puṃso γ1 δ1 δ3 ε1 ζ2 ζ3 η2 π1 χ ] puṃsor γ2 π2, puṃsāṃ ε2 η1 πω
binduṃ γ2 δ1 δ3 ε1 ε2 η1 π2 χ ] bindu γ1 ζ2 ζ3 η2 π1 πω
samākṛṣya γ1γ2 ] samākuñcya δ1 δ3 ε1 ε2 ζ2 ζ3 η1 η2 π1π2πω χ
pāṭavāt δ1 δ3 ε2 ζ3 η2 π1 π2 χ ] pāṭavān γ1γ2 ε1 ζ2 πω, pāravān η1
vajrolyā γ2 ε1 ε2 ζ2 η1 π1 πω χ ] vajrolyāṃ δ1, vajrolya δ3, vajrolī π2, vajroḷi ζ3, saṃyoge η2, (jumps to 3.93b)om. γ1
sā hi ε1 ε2 πω ] saha γ2 ζ2 π1 π2, sāpi δ1 ζ3 η1 χ, syāpi δ3, cāpi η2, om. γ1
Sources
Dattātreyayogaśāstra 169cd (cd only)
Testimonia
Haṭhayogasaṃhitā p. 41 sā hi ] sā 'pi HYS
HP 3.91*2

तस्याः किंचिद्रजो नाशं न गच्छति न संशयः ।

तस्याः शरीरे नादस्तु बिन्दुतामेव गच्छति ॥

tasyāḥ kiṃcid rajo nāśaṃ na gacchati na saṃśayaḥ /

tasyāḥ śarīre nādas tu bindutām eva gacchati //

Assuredly none of her menses is lost. The nāda in her body turns into bindu.
Philological Commentary
On why this verse is in greyscale, see the note to 3.91*1. On nāda and bindu see the note to 3.52.
Metre: Anuṣṭubh (c: ma-vipulā)

Readings

included in all except α2 α3 γ1, folio lost in α1
pāda c ] om. γ2
tasyāḥ δ1 δ3 ζ3 η1 η2 π1 π2 χ ] tasya ε1, tasmāt ε2, yasyāḥ ζ2, asyāḥ πω
śarīre δ1 ε1 ζ2 η1 η2 π2 πω χ ] śarīra δ3 ζ3, śarīre pi π1, tu jarja° ε2
nādas tu δ3 ζ2 ζ3 η1 π1π2πω ] nādas tat η2, nādātmā δ1, nādaś ca χ, nāstu ε1, °re nādaḥ ε2
pāda d ] om. γ2
bindutām eva δ1 δ3 ζ2 ζ3 η1 π1 πω χ ] bindutām etra ε1, bindutām atra ε2, bindus tam eva η2, vyaṃjatām eva π2
Sources
Dattātreyayogaśāstra 174 tasyāḥ kiñ cid ] tasyās tadā DYŚ
Testimonia
Haṭharatnāvalī 2.108ab (cd only), Haṭhayogasaṃhitā pp. 41--42 nādas tu HRĀ ] nādaś ca HYS
HP 3.91*3

स बिन्दुस्तद्रजश्चैव एकीभूय स्वदेहजौ ।

वज्रोल्याभ्यासयोगेन सर्वसिद्धिं प्रकुर्वतः ॥

sa bindus tad rajaś caiva ekībhūya svadehajau /

vajrolyābhyāsayogena sarvasiddhiṃ prakurvataḥ //

The bindu and rajas, which are produced in her own body, become one through vajrolī and bring about complete perfection by means of practice.
Philological Commentary
On why this verse is in greyscale, see the note to 3.91*1.

Readings

included in all except α2 α3 γ1, folio lost in α1
ekī cett. ] hy ekī δ3
bhūya γ2 δ1 δ3 ε1 ε2 ζ3 π2 πω χ ] bhūyaḥ ζ2, bhūtaḥ η1 η2, bhūta π1
svadehajau γ2 ε1 ε2 ζ2 ζ3 η1 π1 πω ] svadehajaiḥ η2 π2, svadehajam δ3, sadehajaṃ δ1, svadehagau χ
vajrolyā ε1 ε2 ζ2 ζ3 η1 η2 π1π2πω ] vajroly-a° γ2 δ1 δ3 χ
sarva cett. ] sarvāṃ π2
siddhiṃ γ2 δ1 ε2 ζ2 ζ3 π1 π2 χ ] siddhi ε1 η1 πω, siddhiḥ δ3 η2
prakurvataḥ ε2 ζ2 ζ3 π1 ] prakurvatā ε1, prakurvate γ2 δ1 δ3, prayacchataḥ χ, prayacchati π2, prajāyate η1 η2 πω
Sources
Dattātreyayogaśāstra 175 sarvasiddhiṃ prakurvataḥ ] sarvasiddhiḥ prajāyate DYŚ
Testimonia
Haṭharatnāvalī 2.108cd--109ab svadehajau HRĀ ] svadehagau HYS

sarvasiddhiṃ prakurvataḥ ] yogasiddhiḥ kare sthitā HRĀ, sarvasiddhiṃ prayacchataḥ HYS
HP 3.92

रक्षेदाकुञ्चनेनोर्ध्वं या रजः सा हि योगिनी ।

अतीतानागतं वेत्ति खेचरी च भवेद्ध्रुवम् ॥

rakṣed ākuñcanenordhvaṃ yā rajaḥ sā hi yoginī /

atītānāgataṃ vetti khecarī ca bhaved dhruvam //

It is she who preserves her menses by means of the upward contraction who is the [true] yoginī. She knows the past and the future, and is sure to become a sky-rover (khecarī).
Metre: Anuṣṭubh (c: na-vipulā)

Readings

folio lost in α1
pāda ab ] included in α2 α3 γ2 η2 χ, found betw. 3.91 and 3.91*1 γ2
rakṣed ākuñcanenordhvaṃ (em.) ] rakṣe[d ā]kuṃcane .. + α3, rakṣed ākuṃbhanonordhaṃ α2, rakṣed ākuñcanād ūrdhvaṃ χ, mehenākuṃcanād ūrdhva γ2, meḍhrām ākuṃcanād ūrdhvaṃ η2
yā rajaḥ sā hi yoginī χ ] yā rajaḥ saha yoginī α2, rajasāpi hi yoginī η2, rajasāpi hi yoginaḥ γ2
atītānāgataṃ α2 γ1γ2 δ1 δ3 ε1 ε2 η1 η2 π1 πω χ ] atītānāgate π2, atītānāgatiṃ ζ3, atītānāṃ gatiṃ ζ2
khecarī ca α2 γ1γ2 ε1 ε2 ζ2 ζ3 η1 π1π2πω χ ] khecaraś ca η2, khecarīṃ la° δ3, khecarīṃ δ1
bhaved dhruvam γ1 ε1 ε2 ζ2 ζ3 η1 η2 π2 πω χ ] bhave druvaṃ α2, bhaved dṛḍhaṃ π1, °bhate dhruvam δ1 δ3, prajāyate γ2
Sources
Dattātreyayogaśāstra 170ab (cd only) ca ] vā DYŚ
Testimonia
Haṭhayogasaṃhitā p. 42 ākuñcanenordhvaṃ ] ākuñcanād ūrdhvaṃ HYS

atītānāgatajñānaṃ khecarī ] atītānāgataṃ vetti khecarī HYS
HP 3.93

देहसिद्धिं च लभते वज्रोल्यभ्यासयोगतः ।

अयं शुभकरो योगो भोगे भुक्ते'पि मुक्तिदः ॥

dehasiddhiṃ ca labhate vajrolyabhyāsayogataḥ /

ayaṃ śubhakaro yogo bhoge bhukte'pi muktidaḥ //

And she attains perfection of the body as a result of the practice of vajrolī. This auspicious yoga bestows liberation even when pleasure has been enjoyed.
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

om. α2, folio lost in α1
pāda a ] om. γ1
ca cett. ] tu η1
labhate cett. ] labhyeta π2
vajrolyabhyāsa γ2 δ1 δ3 χ ] vajrolyābhyāsa γ1 ε1 ε2 ζ2 ζ3 η1 η2 π1π2πω
pāda c ] om. γ1γ2
ayaṃ śubhakaro yogo α3 ] ayaṃ puṇyakaro yogo χ, yasmād ayaṃ sādhakāya π1π2πω, tasmād ayaṃ sādhakāya δ1 δ3 ε1 ε2 ζ2 ζ3, tasmād ayaṃ sādhako'yaṃ η1, tasmād ayaṃ sādhakānāṃ η2
pāda d ] om. γ1γ2
bhoge bhukte'pi ε1 π1 χ ] bhoge bhukti <<pi>> πω, bhogabhukti(yogamukti ac)vi° δ1, bhogayukto pi ζ3, bhogayoge pi π2, bhoge mukte pi ε2, bhogamukte pi ζ2, bhogamuktivi° α3 δ3 η1 η2
Sources
Dattātreyayogaśāstra 179 ayaṃ śubhakaro yogo ] tasmād ayaṃ vakṣyamāṇo DYŚ

bhoge bhukte 'pi muktidaḥ DYŚ (conj.) ] bhoge bhukte tv abhuktidaḥ DYŚv.l., bhogo yogaś ca muktidaḥ DYŚv.l.
Testimonia
Cf. Haṭharatnāvalī 2.111

sarveṣām eva yogānām ayaṃ yogaḥ śubhaṅkaraḥ/

tasmād ayaṃ variṣṭho 'sau bhuktimuktiphalapradaḥ//

Haṭhayogasaṃhitā p. 42 śubhakaro ] puṇyakaro HYS
HP 3.93*1

तस्मात्पुण्यवतामेव अयं योगः प्रसिध्यति ॥*

tasmāt puṇyavatām eva ayaṃ yogaḥ prasidhyati //*

Philological Commentary
This verse is not in αand γ, and seems like an unnecessary repetition of 3.100.

Readings

included in all except α2 α3 χ, folio lost in α1
eva γ1γ2 ε2 η2 π2 ] evam δ1 δ3 ε1 ζ2 ζ3 η1 π1 πω
ayaṃ yogaḥ γ1γ2 ε2 ζ2 ζ3 η1 π1π2πω ] ayaḥ yogaḥ ε1, eṣa yogaḥ δ1 δ3, yogo'yaṃ sa<<ṃ>> η2

अथ शक्तिचालनम् ।

atha śakticālanam /

Now the Stimulation of the Goddess (śakticālanam):

Readings

atha cett. ] om. γ1γ2 δ1 ζ3
śakticālanam cett. ] śaktiyānaṃ γ1, śakti η2, om. ζ3
HP 3.93*2

कुटिलाङ्गी कुण्डलिनी भुजङ्गी शक्तिरीश्वरी ।

अकुण्डल्य्रुन्धती चेति शब्दाः पर्यायवाचकाः ॥

kuṭilāṅgī kuṇḍalinī bhujaṅgī śaktir īśvarī /

kuṇḍalyarundhatī ceti śabdāḥ paryāyavācakāḥ //

She whose body is bent (kuṭilāṅgī), she who is coiled (kuṇḍalinī), the female snake (bhujaṅgī), the power (śakti), the goddess (īśvarī), she who is coiled (kuṇḍalī) and Arundhatī: these words are synonyms.
Philological Commentary
The α3manuscript has a significantly shorter and more coherent version of śakticālana. It omits six introductory verses, of which three are from the Vivekamārtaṇḍa or one of its longer recensions and three have no known source, including one that contains a list of synonyms for kuṇḍalinī. This section is missing in α1(3.83–3.96) and α2adds these verses (except 3.93*6) after 3.96, which suggests that they have been inserted from elsewhere. Generally speaking, it appears that some redactors have taken the section on śakticālana in the Haṭhapradīpikā as an opportunity to add material on kuṇḍalinī, in particular her location, shape, and soteriological importance.
Metre: Anuṣṭubh (a: bha-vipulā)

Readings

included in all except α2 α3, folio lost in α1
kuṭilāṅgī δ1δ2 ε1 ε2 η1 η2 π1π2πω χ ] kuṃḍalāṅgī γ2 ζ2 ζ3, kundalīgī γ1
śaktir īśvarī cett. ] śaktir asvarī γ1, śaktir aiśvarī δ1
kuṇḍaly cett. ] kuṭily δ1δ2
arundhatī cett. ] aruṃdhīti π1, ā[ku]ṃḍalī η1, āceti ruṃ° η2
ceti ε1 ε2 η1 π1 ] veti πω, cati ζ2, caiva ζ3, caite π2 χ, devī γ1γ2 δ1δ2, dhaṃti η2
śabdāḥ paryāyavācakāḥ cett. ] śabdaḥ paryāyavācakaḥ δ1, śabdā cārvāk vācakāḥ π1
Testimonia
Cf. Haṭharatnāvalī 2.125–127

phaṇī kuṇḍalinī nāgī cakrī vakrī sarasvatī/

lalanā rasanā kṣatrī lalāṭī śaktiḥ śaṃkhinī//

rajvī bhujaṅgī śeṣā ca kuṇḍalī sarpiṇī maṇiḥ/

ādhāraśaktiḥ kuṭilā karālī prāṇavāhinī//

aṣṭavakrā ṣaḍādhārā vyāpinī kalanādharā//

kurīty evaṃ ca vikhyātāḥ śabdāḥ paryāyavācakāḥ//

Yogacintāmaṇi f. 78v (\attr Haṭhayoga), Yuktabhavadeva 7.300 (\attr Śivayoga) kuṭilāṅgī YBhD ] kuṇḍalāṅgī YCM

kuṇḍaly arundhatī YBhD ] kuṭilārundhatī YCM

ceti ] devī YCM YBhD
HP 3.93*3

उद्घाटयेत्कपाटं तु यथा कुञ्चिकया हठात् ।

कुण्डलिन्या तथा योगी मोक्षद्वारं विभेदयेत् ॥

udghāṭayet kapāṭaṃ tu yathā kuñcikayā haṭhāt /

kuṇḍalinyā tathā yogī mokṣadvāraṃ vibhedayet //

Just as one might use a key to force open a double door, so the yogi breaks open the door to liberation with Kuṇḍalinī.

Readings

included in all except α2 α3, folio lost in α1, transposed with the next verse ζ2
udghāṭayet cett. ] udghāṭayati ζ2
tu cett. ] om. ζ2
kuñcikayā cett. ] kuṃcukayā π2
vibhedayet cett. ] prabhedayet γ1, nirodhayet γ2
Sources
Vivekamārtaṇḍa 35
Testimonia
Yogacintāmaṇi f. 78v (\attr Haṭhayoga), Haṭhasaṅketacandrikā f. 110r (\attr HP)
HP 3.93*4

येन मार्गेण गन्तव्यं ब्रह्मस्थानं निरामयम् ।

मुखेनाच्छाद्य तद्द्वारं प्रसुप्ता परमेश्वरी ॥

yena mārgeṇa gantavyaṃ brahmasthānaṃ nirāmayam /

mukhenācchādya taddvāraṃ prasuptā parameśvarī //

The supreme goddess sleeps with her mouth covering the opening of the pathway by which the perfect place of Brahman is reached.

Readings

included in all except α2 α3, folio lost in α1
mārgeṇa ε1 ε2 ζ2 ζ3 η1 η2 π1π2πω χ ] dvāreṇa γ1γ2 δ1δ2
nirāmayam cett. ] anāmayaṃ ε1
ācchādya cett. ] ākṣādya δ1, āvādya ζ2
taddvāraṃ γ1 δ2 η2 ] tadvāraṃ γ2 δ1 ε1 ε2 ζ2 ζ3 η1 π1 πω χ, taṃ dvāraṃ π2
Sources
Vivekamārtaṇḍa 33
Testimonia
Yogacintāmaṇi f. 78v (\attr Haṭhayoga), Haṭhasaṅketacandrikā f. 110r (\attr HP) mārgeṇa HSC ] dvāreṇa YCM
HP 3.93*5

कन्दोर्ध्वं कुण्डली शक्तिः सुप्ता मोक्षाय योगिनाम् ।

बन्धनाय च मूढानां यस्तां वेत्ति स योगवित् ॥

kandordhvaṃ kuṇḍalī śaktiḥ suptā mokṣāya yoginām /

bandhanāya ca mūḍhānāṃ yas tāṃ vetti sa yogavit //

The coiled goddess, who sleeps above the bulb [in the abdomen], leads to liberation for yogis and bondage for the deluded. He who knows her knows yoga.

Readings

included in all except α2 α3, folio lost in α1
kandordhvaṃ γ1γ2 ε1 ζ2 ζ3 π1 ] kandordhva ε2 πω, kandordhve δ1 η1 η2 χ, kandhordhve δ2, kaṃṭhorddhaṃ π2
suptā ε1 ε2 ζ3 η1 η2 π1π2πω χ ] buddhā γ1γ2 ζ2, buddhvā δ2, baddhā δ1
mūḍhānāṃ cett. ] mūrkhāṇāṃ γ2
Sources
Vivekamārtaṇḍa 39 suptā mokṣāya yoginām VM ] aṣṭadhā kuṃḍalīkṛtā VMv.l., aṣṭadhā kuṇḍalākṛtiḥ VMv.l., śubha\-mokṣā\-pradāyinī VMv.l., śubhā mokṣapradāyinī VMv.l., aṣṭadhā kuṭilīkṛtā VMv.l.
Testimonia
Yogacintāmaṇi f. 78v (\attr Haṭhayoga), Haṭhasaṅketacandrikā f. 110r (\attr HP) kandordhvaṃ HSC ] kandordhve YCM

śaktiḥ suptā HSC ] śaktir buddhā YCM
HP 3.93*6

अम्भोधिशैलद्वीपानामाधारः शेषकुण्डली ।

अशेषयोगतन्त्राणामाधारः कुण्डली तथा ॥

ambhodhiśailadvīpānām ādhāraḥ śeṣakuṇḍalī /

aśeṣayogatantrāṇām ādhāraḥ kuṇḍalī tathā //

[Just as] the coiled serpent Ananta (śeṣa\-kuṇḍalī) is the foundation of the oceans, mountains and islands, so Kuṇḍalinī is the foundation of all systems of yoga.
Philological Commentary
This verse is similar to 3.1.
Metre: Anuṣṭubh (a: ma-vipulā)

Readings

included in all except α2 α3 χ, folio lost in α1
śailadvīpānām γ1γ2 ε1 ε2 ζ3 η1 η2 π1 πω ] śailordvagānām π2, plauladvīpānām ζ2, dvīpaśailānām δ1δ2
ādhāraḥ cett. ] ādharaḥ γ2, ādhāraṃ ζ2
pāda c ] om. η1
tantrāṇām cett. ] jagatām η2
pāda d ] om. η1
kuṇḍalī tathā cett. ] kuṇḍalī yathā δ1, śeṣakuṇḍalī ζ3
Testimonia
Cf. Haṭharatnāvalī 2.124 (see HP 3.1) Yogacintāmaṇi f. 78v (\attr Haṭhayoga)
HP 3.93*7

कुण्डली कुटिलाकारा सर्पवत्परिकीर्तिता ।

सा शक्तिश्चालिता येन स मुक्तो नात्र संशयः ॥*

kuṇḍalī kuṭilākārā sarpavat parikīrtitā /

sā śaktiś cālitā yena sa mukto nātra saṃśayaḥ //*

Kuṇḍalinī is said to have a curved shape like a snake. The person who makes that goddess move is sure to be liberated.

Readings

included in all except α2 α3, folio lost in α1
kuṭilākārā γ1γ2 δ1δ2 ε1 ε2 ζ2 π1π2πω χ ] kuṃḍilākārā ζ3, kuṃḍalākārā η1, kuṭilākarī η2
Testimonia
Yogacintāmaṇi f. 78v–79r (\attr Haṭhayoga)
HP 3.94

गङ्गायमुनयोर्मध्ये बालरण्डा तपस्विनी ।

बलात्कारेण गृह्णीयात् तद्विष्णोः परमं पदम् ॥

gaṅgāyamunayor madhye bālaraṇḍā tapasvinī /

balātkāreṇa gṛhṇīyāt tad viṣṇoḥ paramaṃ padam //

Between the Gaṅgā and Yamunā is the wretched young widow. [The yogi] should forcefully take [her]. That is the supreme state of Viṣṇu.
Philological Commentary
The referent of bālaraṇḍā tapasvinī here is unclear. In some manuscripts this verse is followed by one (3.94*1) in which bālaraṇḍā is identified as sarasvatī, which in the context of śakticālana could refer to the tongue. She could also be Kuṇḍalinī, who in 3.93*5 is located at the navel, which is said to be the location of Viṣṇu (e.g. Dhyāna\-bindū\-paniṣat 28–30). In his commentary on this verse in the Bodhasāra (1906: 137), Divākara says that the seizing of Kuṇḍalinī itself is the highest state of Viṣṇu ( ... bālaraṇḍāṃ ... gṛhṇīyād vaśīkuryāt tat tasyā vaśīkaraṇam eva viṣṇor vyāpana\-lakṣa\-nasya paramā\-tmanaḥ paramaṃ kevalaṃ ... padaṃ svarūpaṃ jñeyam).

Readings

folio lost in α1
yamunayor cett. ] yamunāyor η2 πω
bālaraṇḍā cett. ] bālaraṇḍāṃ π1 χ, bālārundhā ε1
tapasvinī cett. ] tapaścānī δ1, tapasvinīm χ, sarasvatī π1 π2
Sources
Cf. Śivasaṃhitā 5.169

gaṅgāyamunayor madhye vahaty eṣā sarasvatī/

tāsāṃ tu saṃgame snātvā dhanyo yāti parāṃ gatim//

Testimonia
Yogacintāmaṇi f. 79r (\attr Haṭhayoga)
HP 3.94*1

इडा भगवती गङ्गा पिङ्गला यमुना नदी ।

इडापिङ्गलयोर्मध्ये बालरण्डा सरस्वती ॥

iḍā bhagavatī gaṅgā piṅgalā yamunā nadī /

iḍāpiṅgalayor madhye bālaraṇḍā sarasvatī //

The Blessed Gaṅgā is the Iḍā [channel], the river Yamunā is Piṅgalā, [and] the young widow, the Sarasvatī, is between Iḍā and Piṅgalā.
Philological Commentary
Verse 3.94*1, which has no known source, simply identifies the technical terms in 3.94, namely, gaṅgā, yamunā and bālaraṇḍā as iḍā, piṅgalā and sarasvatī. The verse appears to be missing in α3, and a different version of it occurs in α2. The relevant folio is missing in α1. Nonetheless, the verse is absent in the most reliable manuscripts of the ε, γ, δ, and πgroups, and so it is likely that it came into the text as a marginal note early in the transmission.

Readings

included in α2 γ2 η1 η2 π2 πω χ
iḍāpiṅgalayor madhye (piṃgalāyor ) γ2 η1 η2 π2 πω χ ] tayor madhye prayāgaṃ tu α2
bālaraṇḍā γ2 η1 η2 π2 πω χ ] yas taṃ veda α2
sarasvatī γ2 η1 η2 π2 πω ] ca kuṇḍalī χ, sa vedavit α2
Sources
Cf. Mahābhārata, Bhīṣmaparvan 40.78 (supplementary verses 3A.41–42)

iḍā bhagavatī gaṅgā piṅgalā yamunā nadī/

tayor madhye tṛtīyā tu tat prayāgam anusmaret//

HP 3.95

पुच्छं प्रगृह्य भुजगीम् सुप्तामुद्बोधयेदभीः ।

निद्रां विहाय सा ऋज्वी ऊर्ध्वमुत्तिष्ठते हठात् ॥

pucchaṃ pragṛhya bhujagīm suptām udbodhayed abhīḥ /

nidrāṃ vihāya sā ṛjvī ūrdhvam uttiṣṭhate haṭhāt //

Seizing her tail, the fearless [yogi] wakes the sleeping serpent. She shakes off sleep and is forced to stand up straight.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

folio lost in α1
pucchaṃ cett. ] pucche ε1 ε2 η2 χ
pragṛhya α2 γ1γ2 δ1δ2 ζ2 η2 π1π2πω χ ] nigṛhya ε1 ε2 ζ3, gṛhya η1
bhujagīm γ2 δ1δ2 ε1 ε2 ζ3 π2 χ ] bhujagī α2 ζ2 π1, bhujaṃgī γ1 πω, bhujaṃgīṃ η2, bhujaṃgīva η1
udbodhayed α2 γ2 δ1δ2 ε1 ε2 ζ2 ζ3 η1 η2 π2 πω χ ] udyodhayeṃd α3, udrodhyamed γ1, udbdhoyed (sic!) π1
abhīḥ α3 γ1γ2 ε1 ε2 ] abhī α2 π1, abhiḥ ζ2 ζ3, api δ1δ2, ca tām η1 η2 πω χ, balāt π2
ṛjvī γ1γ2 δ2 ε1 ε2 ζ3 η1 η2 ] ṛjvīm α3 δ1 π2, rījvīm π1, rujvīm πω, rajvī ζ2, rajvām α2, śaktir χ
ūrdhvam cett. ] kurddham ζ2
uttiṣṭhate cett. ] ākṛṣyate ζ2
haṭhāt cett. ] kṣaṇāt π2
Testimonia
Haṭharatnāvalī 2.118, Yogacintāmaṇi f. 79r (\attr HP) pucchaṃ YCM ] pucche HRĀ

abhīḥ HRĀ ] abhi YCM
HP 3.95*1

प्रविस्तृतास्यैव फणावती सा

प्रातश्च सायं प्रहरार्धमात्रम् ।

प्रपूर्य सूर्यात्परिधानयुक्त्या

प्रगृह्य तिर्यक्परिचालनीया ॥

pravistṛtāsyaiva phaṇāvatī sā

prātaś ca sāyaṃ praharārdhamātram /

prapūrya sūryāt paridhānayuktyā

pragṛhya tiryak paricālanīyā //

The yogi should breathe in through the solar channel, take hold of the open-mouthed hooded [serpent] by wrapping a cloth around [her] and move her sideways for an hour and a half in the morning and evening.
Philological Commentary
Verses 3.95*1–2 are absent in α2and α3. They introduce the idea of awakening kụṇḍalinī by moving the tongue with a cloth, which is a practice called sarasvatīcālana in the Gorakṣaśataka (16–25). These verses do not have a known source and are somewhat obscure unless one is aware of the more coherent explanation of this practice in the Gorakṣaśataka. In his Haṭhasaṅketacandrikā (see testimonia), Sundaradeva makes sense of this verse by equating the tongue with Kuṇḍalinī. This enables him to understand the reference to the cloth (paridhāna) as the technique of wrapping the tongue in a cloth and milking it (i.e. sarasvatīcālana in the Gorakṣaśataka). This interpretation also makes sense of the next verse in the Haṭhapradīpikā (3.11), which describes the cloth.
Metre: Upajāti

Readings

included in all except α2 α3 δ2, folio lost in α1
pravistṛtāsyaiva (em.) ] pravistṛtasyava π1, pavisthitasyaiva ε1, pathi sthitasyaiva ε2, paristhitasyaiva ζ3, pṛṣṭisthitasyaiva πω, paristhitā [sai]va η1, paristhitā caiva γ1γ2 δ1 ζ2 π2, avasthitasya η2, avasthitā caiva χ
phaṇāvatī sā cett. ] phaṇāvatī ye ε1 ε2, phaṇāryayāṃtīyaṃ η2
prātaś ca sāyaṃ cett. ] prāṇaś ca sāyaṃ ε1, prātas tu sāyaṃ ζ3
mātram cett. ] rātraṃ π1 πω
prapūrya γ2 δ1 ε2 ζ2 ζ3 πω χ ] prapūrvva γ1, prapūjya ε1, prasūrya η1, prasārya η2 π1 π2
sūryāt γ1γ2 ε2 ζ2 ζ3 η1 π1 πω χ ] sūryo ε1, sauryā δ1, sācāryya π2, ryāṣṇut η2
paridhāna cett. ] paridhāya πω, mavidhāna π1, vidhāna π2
yuktyā η2 π1 π2 χ ] yuktā γ1γ2 ζ2 ζ3 η1 πω, yuktāṃ ε1, muktā δ1 ε2
tiryak paricālanīyā ε2 ] tirya paracālanīyāṃ ε1, niryāt paricālanīyā π1 πω, niryāt paricālanīyāt ζ2, niryātya paricālanīyā ζ3, niyāt* pavicālinī sā γ1, niryāty avicālinī sā γ2 δ1, °te yā paricālanīy[ai] η1, nityaṃ paricālanīyā π2 χ, paricālanīyā η2
Testimonia
Yogacintāmaṇi f. 79r (\attr Haṭhayoga), Yogalakṣnāvalī f.30v pravistṛtāsyaiva phaṇāvatī sā ] paristhitā caiva phaṇāvatī sā YCM, vajrāsanasthā bhujagī pragṛhya YLĀ

sūryāt YLĀ ] sauryā YCM

paridhānayuktyā ] paridhānamuktā YCM, paridhānayuktā YLĀ

pragṛhya tiryak paricālanīyā ] pragṛhya niryāti vicālitā sā YCM, pāyuṃ samākuṃcya ca cālanīyā YLĀ Cf. Haṭhasaṅketacandrikā f. 110v–111r (\attr HP)

tadvidhim āha/

paristhitā caiva phaṇāvatī sā

prātaś ca sāyaṃ praharārdhamātraṃ/

prapūrya sūryāt paridhānayuktā

pragṛhya tīrthāt paricālanīyā//

paridhān[a]yukteti dvādaśāṅgulapramitasitasūkṣmacaturaṅgulavisṛtaśuddhavastrakhaṇḍena dṛḍhaṃ veṣṭatā sā prasiddhā [ph]aṇāvatī suṣumṇātmakā arundhatī jihvaiva kuṇḍalinī// uktaṃ ca//

arundhatī bhavej jihvā dhruvo nāsāgramaṇḍalam iti//

tāṃ jihvāṃ laṃbikāyogenordhvaṃ tālvantarbhrūmadhyadeśe vihitāṃ tatas tīrthād bhrūmadhyāt pragṛhya adhaḥ kṛtvā tasyā gurūpadiṣṭavartmanā cālanaṃ vidheyam iti saṃketaḥ[/] cālanaṃ tu khecarī mudrā sādhanavad vidheyaṃ[/] tīrthaṃ bhrūmadhyaḥ[/]

HP 3.95*2

वितस्तिप्रमितं दैर्घ्यं विस्तारं चतुरङ्गुलम् ।

मृदुलं धवलं प्रोक्तं वेष्टनाम्बरलक्षणम् ॥ *

vitastipramitaṃ dairghyaṃ vistāraṃ caturaṅgulam /

mṛdulaṃ dhavalaṃ proktaṃ veṣṭanāmbaralakṣaṇam // *

It is said that the characteristics of the cloth for wrapping around [the tongue] are that it is a handspan long, four fingerbreadths wide, soft and white.
Philological Commentary
This verse was likely added to explain `by the method of the cloth' (paridhānayuktyā) in the previous verse. One would expect to read caturaṅgulavistāram in the second verse quarter, and the current reading is probably a result of the metre.

Readings

included in all except α2 α3, folio lost in α1
vitastipramitaṃ dairghyaṃ ε1 ε2 ζ2 πω ] vitastipramita-dairghyaṃ ζ3 η1, vitastipramitaṃ dīrghaṃ γ1γ2 δ1δ2 η2 π2, vitastipramitaṃ divyaṃ π1, ūrdhvaṃ vitastimātraṃ tu χ
vistāraṃ γ1 δ1δ2 ζ3 η1 η2 π2 πω χ ] vistāraś ε1, vistāre γ2 ε2 ζ2 π1
mṛdulaṃ cett. ] mṛddalaṃ ε1, mṛlaṃ δ1
veṣṭanāmbara ε2 ζ3 η1 η2 π1 ] veṣṭatāṃbara πω, veṣṭitāmbara ε1 χ, veṣṭanāṃbala γ2, veṣṭanāṃba π2, vaṣṭanāṃbara γ1 ζ2, veṣṭanādhāra δ1δ2
Sources
Cf. Gorakṣaśataka 20cd

dvādaśāṅguladairghyaṃ cāmbaraṃ caturaṅgulam

Testimonia
Yogabīja 81 (South Indian recension), Yogacintāmaṇi f. 74r (\attr Yogabīja in the context of khecarīmudrā), Haṭhayogasaṃhitā p. 44 dairghyaṃ YB ] dīrgha YCM, dīrghaṃ

vistāraṃ YCM ] vistāre YB HYS

proktaṃ YB YCM ] sūkṣmaṃ HYS

āmbara YB HYS ] ādhāra YCM
HP 3.96

वज्रासनस्थितो योगी चालयित्वा तु कुण्डलीम् ।

कुर्यादनन्तरं भस्त्रीं कुण्डलीमाशु बोधयेत् ॥

vajrāsanasthito yogī cālayitvā tu kuṇḍalīm /

kuryād anantaraṃ bhastrīṃ kuṇḍalīm āśu bodhayet //

Sitting in vajrāsana, the yogī should stimulate Kuṇḍalinī and immediately afterwards perform bhastrī. He quickly awakens Kuṇḍalinī.
Philological Commentary
Bhastrī or bhastrikā kumbhaka is taught at 2.60–68.The reference to vajrāsana may be pointing to the practice of uḍḍiyāṇa, which was described earlier in the chapter and is supposed to awaken Kuṇḍalinī. The contraction of the sun mentioned in the next verse supports this.

Readings

folio lost in α1
vajrāsana cett. ] vajrāsane π2 χ
cālayitvā cett. ] vārayitvā π1
tu γ1γ2 δ1δ2 ε1 ε2 ζ2 π1π2πω ] ca α2 ζ3 η2 χ, om. η1
ante kuryād add. ] sūryabhedāt γ1 δ2
kuryād α2 ε1 ε2 η1 η2 π1π2πω χ ] sūryād γ1γ2 δ1δ2 ζ2 ζ3
anantaraṃ cett. ] vanara γ1
bhastrīṃ ε1 ζ3 η2 π1 ] bhastrī α2 γ1 δ1δ2 ε2, bhasrī γ2, bhastri ζ2 πω, bhastrāṃ π2 χ, illeg. η1
kuṇḍalīm āśu bodhayet cett. ] om. α2
Testimonia
Yogabīja 111 (South Indian recension), Yogacintāmaṇi f. 79r (\attr Haṭhayoga), Haṭhasaṅketacandrikā f. 111r kuryād YB ] sūryād YCM HSC
HP 3.97

भानोराकुञ्चनं कुर्यात् कुण्डलीं चालयेत्ततः ।

मृत्युवक्त्रगतस्यापि तस्य मृत्युभयं कुतः ॥

bhānor ākuñcanaṃ kuryāt kuṇḍalīṃ cālayet tataḥ /

mṛtyuvaktragatasyāpi tasya mṛtyubhayaṃ kutaḥ //

[The yogi] should contract the sun and then stimulate Kuṇḍalinī. Even if he were in the jaws of death, why would he fear death?
Philological Commentary
In Jyotsnā 3.116, Brahmānanda understands bhānor ākuñcanaṃ as a contraction of the navel. In contrast, Sundaradeva, in his Haṭha\-saṃketa\-candrikā (see testimonia), interprets it as drawing prāṇa through the sun channel (sūrya\-nāḍyā\-karṣaṇa), thereby intensifying the bodily fire.

Readings

bhānor cett. ] bhānur π1, om. α2, lost α1
ākuñcanaṃ kuryāt γ1γ2 δ2 ε1 ε2 ζ2 ζ3 π1π2πω χ ] + + canaṃ kuryāt α3, ākuñcanaṃ puryāt δ1, ākuñcanenaiva η2, ākunacaivaṃ η1, om. α2, lost α1
cālayet cett. incl. α3 ] cālayan γ1, bodhayet α1 α2
tataḥ cett. ] tadā η2
mṛtyu cett. ] mṛtyor η2
vaktra cett. incl. α3 ] vaktraṃ ε1 πω, vakra γ1, vajra α2
Testimonia
Yogabīja 83 (South Indian recension), Yogacintāmaṇi f. 79r (\attr Haṭhayoga) vaktra YCM ] vartma YB Cf. Haṭhasaṅketacandrikā f. 111r

bhānor ākuñcanaṃ kuryāt kuṃḍalīṃ cālayet svataḥ/

mṛtyuvakragatasyāpi tasya mṛtyu[bha]yaṃ kutaḥ//

asyārthaḥ sūryanāḍyākarṣaṇena vahneḥ prācuryaṃ tasmāj jvalanatejasā apānavāyvākarṣaṇena vā kuṇḍalyābodho bhavati[/] tasya śakticālanakṛtābhyāsasya mṛtyubhayaṃ kuta iti[//]

HP 3.97*1

नासादक्षिणमार्गवाहिपवनात्प्राणे'तिदीर्घीकृते

चन्द्राम्भःपरिपूरितामृततनुः प्राग्घण्टिकायास्तथा ।

सिञ्चन्कालविशालवह्निवशगान्भ्रूरन्ध्रनाडीगणान्

तत्कायं कुरुते पुनर्नवतरं जीर्णद्रुमस्कन्धवत् ॥

nāsādakṣiṇamārgavāhipavanāt prāṇe'tidīrghīkṛte

candrāmbhaḥparipūritāmṛtatanuḥ prāg ghaṇṭikāyās tathā /

siñcan kālaviśālavahnivaśagān bhrūrandhranāḍīgaṇān

tat kāyaṃ kurute punar navataraṃ jīrṇadrumaskandhavat //

When prāṇa has been greatly extended as a result of breath flowing through the path of the right nostril, [the yogi], with his body already immortal, filled with the nectar of the moon from the uvula in that way, sprinkling [with nectar] the network of channels at the aperture at [the centre of] the brow that have been subjugated by the mighty fire of time, makes his body completely new again like the trunk of a withered tree [when it regenerates].
Philological Commentary
Verse 3.97*1 is absent in the αgroup. It is very close to a verse in the Amaraughaśāsana, which is likely to be its source, although the date of the Amaraughaśāsana is yet to be firmly established. This verse's import of rejuvenating the body by flooding it with nectar is not directly connected with those proceeding it. Its meaning is not clear in the published edtion of the Amaraugha\-śāsana and we are not confident of the readings adopted in our edition nor the meaning of the verse.
Metre: Śārdūlavikrīḍita

Readings

included in all except α1α2α3, found after 3.101*1 without commentary χ
dakṣiṇamārgavāhi γ1γ2 ε1 ε2 ζ2 ζ3 η2 π1 πω χ ] dakṣiṇavāhimārga π2, paścimavartmavāhi δ1δ2, da[kṣi]ṇa[n]ā .. mārgeṇa η1
pavanāt ε1 ε2 ζ2 η1 η2 π1 πω χ ] pavanot ζ3, pavano γ2 δ1δ2 π2, pavana γ1
prāṇe γ1 δ2 ] prāṇo ε1 ε2 ζ2 ζ3 η1 η2 π1 πω χ, ghrāṇe γ2 π2, ghrāṇo δ1
'tidīrghīkṛte (em.) ] tidīrghīkṛteś γ2, tidīrghīkṛtaś δ2 ζ3 η1 χ, tidīrghākṛtaś γ1, tidīrghākṛtiś ζ2 η2, tirghīkṛtiś (°kṛtaś pc?) δ1, tidīrghī tataś ε1, pi dīrghīkṛtaś ε2 π1, dīrghīkṛtaḥ πω, na dīrghīkṛtaḥ π2
candrāmbhaḥ ε1 ζ3 η1 η2 π2 ] candrābhaḥ γ1γ2 ε2 χ, candrāntaḥ δ1δ2, caṃdrāṃśāt π1, caṃdrāṃgāt πω, caṃdrād[vā] ζ2
paripūritāmṛtatanuḥ γ1γ2 ε1 ε2 ζ2 η2 π1 π2 χ ] paripūrṇatāmṛtatanuḥ ζ3, paripūritāmṛtyutanuḥ πω, paripūritā .. .. .. .. η1, paripūrya pūritatanuḥ δ1δ2
prāg cett. ] prā δ1 ε2 π2
ghaṇṭikāyās tathā γ1 δ1δ2 ζ2 η2 π2 ] ghaṇṭikāyāḥ pathā π1, ghaṇṭikāyā[pa]thā πω, ghaṇṭikāyā yadā ε1, ghaṇṭikāyās tataḥ χ, ghaṇṭikāyās tadā γ2, ghaṇṭikāyāḥ sadā ε2 ζ3, .. .. kāyā .. .. η1
siñcan (em.) ] chindan ζ2 ζ3, chiṃdat π1, chaṃdaḥ π2, chinnat η2 πω, chittvā χ, bhindan γ2 δ1δ2, bhidan γ1, \{\{bhi\}\}śandan ε1, binduḥ ε2, [piṃ] .. η1
viśāla cett. ] vikāla ε1
vahni cett. ] vadri π1, pāśa ζ3, om. γ1
vaśagān γ1γ2 δ2 η1 πω ] vaśagā δ1 ζ3, vaśagāt ε1 ε2 η2, vaśanān ζ2, vaśagaṃ χ, paramān π1, pavanān π2
bhrū cett. ] bhū ζ3, tū γ1, bhṛṃ πω, ku ε1, prāg η2
nāḍīgaṇān/gaṇāṃs cett. ] nāḍīgaṇāt ε2 η2, nāḍīguṇān π1, nāḍīgataṃ χ, nā \_ n γ1
tat ε1 ε2 ζ2 ζ3 η2 π2 χ ] taṃ γ1γ2 δ1δ2 η1 π1 πω
kāyaṃ cett. ] kāryaṃ η2
jīrṇa γ2 δ1 ε2 π1 π2 ] jīrṇaṃ δ2 ε1 πω, chiṃjīrṇaṃ ζ2, chinna η2 χ, chinnaṃ ζ3, kṛnta η1, bhasma γ1
Sources
Amaraughaśāsana 6.1–2 (sic; a single śārdūlavikrīḍita verse is numbered thus) dakṣiṇa ] paścima AŚ

vāhi ] vāha AŚ

prāṇo ] prāṇe AŚ

candrābhaḥparipūritāmṛtatanuḥ ] candrāmbupratisāraṇāṃ sukṛtinaḥ AŚ

kāyās tathaḥ ] kāyāḥ pathaḥ AŚ

vaśagān bhrūrandhra ] vaśagaṃ bhūtvā sa AŚ

nāḍīgaṇān ] nāḍīśataṃ AŚ, nāḍīgataṃ AŚv.l., nāḍīgaṇaṃ AŚv.l.

tat kāyaṃ ] tat kāryaṃ AŚ
Testimonia
Yogacintāmaṇi f. 79r (\attr Haṭhayoga) pavanāt ] pavano YCM

prāṇo ] ghrāṇe YCM

kṛte ] kṛtaḥ YCM

kāyās tathaḥ ] kāyās tataḥ YCM

siñcan ] bhindan YCM

tat kāyaṃ ] taṃ kāyaṃ YCM
HP 3.97*2

कुण्डलीं चालयित्वा तु कुर्याद्भस्त्रीं विशेषतः ।

एवमभ्यसतो नित्यं यमिनः शङ्कते यमः ॥

kuṇḍalīṃ cālayitvā tu kuryād bhastrīṃ viśeṣataḥ /

evam abhyasato nityaṃ yaminaḥ śaṅkate yamaḥ //

After stimulating Kuṇḍalinī, the yogi should perform bhastrī in particular. The god of death is afraid of the ascetic who regularly practises in this way.
Philological Commentary
Verses 3.97*2–3 are absent in the αgroup and have no known source. They elaborate further on the instruction to practise bhastrī kumbhaka in 3.96. The practice of other kumbhakas for moving Kuṇḍalinī is mentioned in 3.97*3.

The reading abhyāsato in 3.97*2c, which is attested by manuscripts of the γgroup and the testimonia, is possible but seems to be a corruption of the participle, abhyasato.

Readings

included in all except α1α2α3, found after 3.101*1 with the previous verse χ
kuṇḍalīṃ δ1δ2 ε2 η1 π1 π2 χ ] kuṇḍalī γ1γ2 ε1 ζ2 ζ3 πω, kuṇḍaliṃ η2
°tvā tu γ2 δ1δ2 ε1 ε2 ζ2 χ ] °tvātha ζ3 η2 π1 π2, °tvācca γ1, °tvādhaḥ πω, illeg. η1
kuryād bhastrīṃ δ2 ε1 ε2 ζ3 η1 π1 ] kuryād bhastrī δ1 ζ2 πω, kuryād bhastrāṃ η2, bhasrī kuryād γ1γ2, bhastrāṃ kuryād π2 χ
evam cett. ] etad ε1
abhyasato ε2 ζ3 χ ] abhyāsato γ1γ2 δ1 ε1 ζ2 π2, abhyasyato δ2 η2, abhyasyatāṃ π1, abhyasyatā πω, .. .. syat. η1
yaminaḥ śaṅkate yamaḥ cett. ] yamir na kurute yamaḥ ε2, yamino yamabhīḥ kutaḥ χ
Testimonia
Yogacintāmaṇi f. 79r (\attr Haṭhayoga), Haṭhasaṅketacandrikā f. 111v–112r bhastrīṃ HSC ] bhastrāṃ YCM

śaṅkate yamaḥ YCM ] śaṃphate manaḥ HSC
HP 3.97*3

तदाभ्यसेत्सूर्यभेदमुज्जायीं चापि शीतलीम् ।

एवमभ्यासयुक्तस्य शमनो यमिनः कुतः ॥

tadābhyaset sūryabhedam ujjāyīṃ cāpi śītalīm /

evam abhyāsayuktasya śamano yaminaḥ kutaḥ //

Then [the yogi] should practise sūryabheda, ujjāyī and also śītalī. Where is the god of death for the ascetic engaged in the practice in this way?
Philological Commentary
On why this verse is in greyscale, see the note to 3.97*2.
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

included in all except α1α2α3 δ2 χ
tadābhyaset γ1γ2 ζ2 η1 π1 πω ] tadābhyasyet η2, tad abhyaset δ1 ζ3 π2, tathābhyaset ε1 ε2
sūryabhedam cett. ] sūryabhede ζ3
ujjāyīṃ γ1γ2 ε1 ε2 η1 η2 π1π2πω ] ujjāī ζ2, ujjāyāṃ ζ3, ujrākhyām δ1
cāpi cett. ] vāpi ζ3, [vā] .. η1, api δ1
yuktasya cett. ] yogena η2
śamano π2pc ε1 η2 πω ] śamino π2ac ζ2 η1 π1, śramas tu ζ3, yamas tu γ1γ2 δ1, yamino ε2
yaminaḥ cett. ] yamina π1, yaminaṃ πω
kutaḥ cett. ] kva ca π2
Testimonia
Yogacintāmaṇi f. 79r (\attr Haṭhayoga) cāpi YCM ] vāpi HSC

śamano ] yamas tu YCM HSC
HP 3.98

मुहूर्तद्वयपर्यन्तं निर्भयं चालनादसौ ।

ऊर्ध्वमाकृष्यते किंचित् सुषुम्णा कुण्डलीगता ॥

muhūrtadvayaparyantaṃ nirbhayaṃ cālanād asau /

ūrdhvam ākṛṣyate kiṃcit suṣumṇā kuṇḍalīgatā //

As a result of fearlessly moving [Kuṇḍalinī] for one hour 36 minutes (two muhūrtas), Suṣumṇā at Kuṇḍalinī is drawn up slightly.
Philological Commentary
As noted in our introduction, Svātmārāma appears not to have understood the practice of śakticālana in the same way as his primary source text for its description, the Gorakṣaśataka, in which a cloth is wrapped around the tongue so that it can be repeatedly pulled, thereby lifting up the base of the central channel. He does not include the Gorakṣaśataka verses which mention the tongue or the cloth (but some later recensions of the Haṭhapradīpikā do introduce them). Verses 98 and 99 suggest that he understood the practice to involve repeated contraction of the region of the sun at the lower end of the central channel. The result is the same, namely that Kuṇḍalinī is awakened and uncoils herself, thereby allowing Prāṇa to enter the central channel.

Readings

pāda a ] om. δ2
pāda b ] om. δ2
nirbhayaṃ η1 η2 χ ] nirbhayaṃś ζ2, nirbhayaś α1 α2 ε1 ε2 ζ3 π1π2πω, nirbharaṃ γ1γ2 δ1
cālanād asau α1 α2 γ1γ2 ζ2 ζ3 η1 π2 πω χ ] calanād asau δ1, calanādiṣu π1, cālayet imāṃ ε1 ε2, vā diśodiśa η2
pāda c ] om. δ1δ2
ākṛṣyate cett. ] ākṛte ζ3
pāda d ] om. δ1δ2
suṣumṇā kuṇḍalīgatā α2 ε1 ε2 ζ2 ] suṣumnā kuṃḍalīgataḥ α1, + + + + ḍa[l]ī[ga]taḥ α3, suṣumnāṃ kuṃḍalīgatā πω, suṣumṇāṃ kuṃḍalīgatāṃ π1, suṣumṇāgatakuṇḍalī γ1γ2 ζ3 π2, suṣumnāyāṃ samudgatā χ, suṣumṇāyāḥ samuddhṛtaḥ η2, om. η1
Sources
Gorakṣaśataka 22c–23b nirbhayaṃ ] nirbhayaś GŚ, nirbharaś GŚv.l., nirbhayāc GŚv.l.

cālanād asau ] cālayed imām GŚ

ākṛṣyate GŚ ] ākarṣayet GŚv.l.

suṣumnā kuṇḍalīgatā GŚ] suṣumnāṃ kuṇḍalīgatāṃ GŚv.l., suṣumnā kuṇḍalīyutā GŚv.l. Cf. Śivasamhitā 4.109

gurūpadeśavidhinā tasya mṛtyubhayaṃ kutaḥ/

muhūrtadvayaparyantaṃ vidhinā śakticālanam//

Testimonia
Haṭharatnāvalī 2.121, Yogacintāmaṇi f. 79r (ab only) (\attr Haṭhayoga) nirbhayaṃ ] nirbhītaś HRĀ, nirbhayaś YLĀ, nirbharaṃ YCM

cālanād asau ] cālayed asau HRĀ, cālayed imām YLĀ, dhi vai YCM

ūrdhvam ākṛṣyate HRĀ ] ākṛṣya tau HRĀv.l.

kuṇḍalī gatā HRĀv.l. ] suṣumṇāṃ kuṇḍalīgatām HRĀ, suṣumnā kuṇḍalīyutā YLĀ
HP 3.99

तेन कुण्डलिनी तस्याः सुषुम्णायाः समुद्धृता ।

जहाति तस्मात्प्राणो'यं सुषुम्णां व्रजति स्वतः ॥

tena kuṇḍalinī tasyāḥ suṣumṇāyāḥ samuddhṛtā /

jahāti tasmāt prāṇo'yaṃ suṣumṇāṃ vrajati svataḥ //

Extracted from Suṣumṇā by this [practice], Kuṇḍalinī leaves it. As a result of this, prāṇa automatically enters Suṣumṇā.
Metre: Anuṣṭubh (c: ma-vipulā)

Readings

om. δ1δ2
tena kuṇḍalinī cett. ] om. η1
tasyāḥ α1 γ1γ2 ζ2 ζ3 η2 π1 π2 χ ] tasyā α2 ε1 πω, tasyāt α3, tasya ε2, om. η1
suṣumṇāyāḥ γ1γ2 ζ2 ζ3 η1 η2 ] suṣumṇāyā α1α2α3 ε1 π1π2πω χ, suṣumṇāyāṃ ε2
samuddhṛtā α2 α3 γ1γ2 ζ2 ζ3 η1 η2 πω ] samudbhutā α1, mukhaṃ dhruvam π1 π2 χ, mukhaṃ dṛḍhaṃ dhruvaṃ ε1, mukhaṃ dṛḍhaṃ ε2
jahāti cett. ] na yāti η2
svataḥ ε1 ζ3 η1 χ ] svanaḥ α1 ζ2 π1 πω, svayam α2 γ1γ2 π2, sthitā ε2, niścalaḥ η2
Sources
Gorakṣaśataka 23c-24b suṣumṇāyāḥ samuddhṛtā ] suṣumnāyā mukhaṃ dhruvam GŚ
Testimonia
Haṭhatattvakaumudī 44.25 suṣumṇāyāḥ samuddhṛtā ] suṣumṇāyā mukhaṃ dhruvam HTK
HP 3.100

तस्मात्संचालयेन्नित्यं शब्दगर्भामरुन्धतीम् ।

तस्याः संचालनेनैव योगी रोगैः प्रमुच्यते ॥

tasmāt saṃcālayen nityaṃ śabdagarbhām arundhatīm /

tasyāḥ saṃcālanenaiva yogī rogaiḥ pramucyate //

Therefore [the yogi] should regularly make Arundhatī move, she who contains speech. By making her move the yogi is freed from diseases.
Philological Commentary
In the Gorakṣaśataka (26cd–27ab), the source text, this verse occurs in a passage on saras\-vatī\-cālana, which is the practice of moving the tongue (i.e. sarasvatī) by wrapping a cloth around it and tugging it in order to raise the lower end of the Suṣumṇā. In the Gorakṣaśataka, Sarasvatī is said to be another name for Arundhatī and, since the tongue is instrumental for speech and saras\-vatī is the name of a Goddess identified with speech (vāc), the Gorakṣaśataka's reading of śabda\-garbhāṃ sarasvatīm makes good sense. However, it seems that Svātmārāma has changed 3.100b to read śabdagarbhām arundhatīm and has understood arundhatī as Kuṇḍalinī. This is affirmed in longer versions of the Haṭhapradīpikā (3.93*2) that contain a verse on synonyms of Kuṇḍalinī, which include Arundhatī. We are yet to find Arundhatī equated with Kuṇḍalinī in a text composed before the Haṭhapradīpikā but this identification is found in subsequent compendiums and commentaries (e.g. Yogacintāmaṇi f. 78v, Yuktabhavadeva 7.300, Jyotsnā 104, 119, Yogaprakāśikā 5.166).

Readings

om. δ1δ2
tasmāt cett. ] kasmāt γ1
śabdagarbhām α2 ε1 ε2 π1π2πω ] śabdagaṃdhām α1, .. .. .. dhām η1, śaṃbhugarbhām γ1γ2 ζ2 ζ3, sukhasuptām χ, suṣasuptām η2
arundhatīm cett. ] sarasvatīṃ ε1 ε2 π1 π2
tasyāḥ α1 α2 ζ3 π2 πω χ ] tasyāṃ η2, tasmāt π1, yasyāḥ γ1γ2 ε1 ε2 ζ2, [ya] .. η1
saṃcālanenaiva α1 α2 π1π2πω χ ] saṃcālanenāśu γ1γ2 ε1 ε2 ζ3, saṃcālayenāśu ζ2 η2, .. .. lanen. .. η1
rogaiḥ/rogair cett. ] [r]. .air γ1, rogoḥ πω, rogāt η2 π1
pramucyate α1 α2 ε1 ε2 η1 η2 π2 πω χ ] pramuṃcati π1, vimucyate γ1γ2 ζ2 ζ3
Sources
Gorakṣaśataka 26cd–27ab garbhām arundhatīm ] garbhāṃ sarasvatīm GŚ

tasyāḥ ] yasyāḥ GŚ
Testimonia
Yogalakṣaṇāvalī f. 31r (\attr Gorakṣaśata), Haṭhasaṅketacandrikā f. 112r (\attr HP) garbhām arundhatīm HSC ] garbhāṃ sarasvatī YLĀ

tasyāḥ ] asyāḥ YLĀ, yasyāḥ HSC

cālanenaiva ] cālanenaivaṃ YLĀ, cālanenāśu HSC

yogī rogaiḥ pramucyate HSC ] rogā naśyaṃti niścitaṃ YLĀ Cf. Haṭharatnāvalī 2.122

sūryeṇa pūrayed vāyuṃ sarasvatyās tu cālayet/

śabdagarbhācālanena yogī rogaiḥ pramucyate//

HP 3.101

येन संचालिता शक्तिः स योगी सिद्धिभाजनम् ।

किमत्र बहुनोक्तेन कालं जयति लीलया ॥

yena saṃcālitā śaktiḥ sa yogī siddhibhājanam /

kim atra bahunoktena kālaṃ jayati līlayā //

The yogi who has made Kuṇḍalinī move is worthy of success. There is no point in speaking at length about this. He easily conquers death.

Readings

om. δ1δ2
saṃcālitā cett. ] saṃcalitā ζ2, saṃcalatā α1, sa cālitā γ2
siddhi cett. ] siddha α3, mukti γ1γ2
bhājanam cett. ] bhājana α2, bhājanaḥ ε1 ε2 π2, .. janaḥ η1
jayati cett. ] .. yalati η1, vrajati η2
Testimonia
Haṭharatnāvalī 2.123, Yogalakṣaṇāvalī (f. 31r) (\attr Gorakṣaśata), Haṭhasaṅketacandrikā f. 112r (\attr HP) sa yogī siddhibhājanam HSC ] sa yogī siddhibhājanaḥ HRĀ, śabdagarbhā tv aruṃdhatī YLĀ

kālaṃ jayati līlayā HSC ] mṛtyuṃ jayati līlayā HRĀ, tasya kālabhayaṃ na hi YLĀ
HP 3.101*1

ब्रह्मचर्यव्रतस्यैव नित्यं हितमिताशिनः ।

मण्डलाद्दृश्यते सिद्धिः कुण्डल्यभ्यासयोगिनः ॥

brahmacaryavratasyaiva nityaṃ hitamitāśinaḥ /

maṇḍalād dṛśyate siddhiḥ kuṇḍalyabhyāsayoginaḥ //

For the yogi who observes celibacy, always eats a healthy and measured diet, and practises with Kuṇḍalinī, success is seen after forty days (maṇḍalāt).
Philological Commentary
Verse 3.101*1 has been omitted by α1and α3. It is in α2at the end of a block of verses (3.93*2–5, 93*7) that is excluded by α3. This block appears after 3.96 and appears to have been inserted from elsewhere. 3.101*1 has no known source and appears to have been added as a general laudatory statement on the benefits of practising with Kuṇḍalinī.

The meaning of maṇḍalād in 3.101*1c is not clear. Brahmānanda understands it as a period of time (i.e. forty days) but we are yet to find this attested elsewhere.

Readings

included in all except α1α2α3 δ2
brahmacaryavratasyaiva ε1 ε2 ζ3 πω ] brahmacaryaratasyaiva δ1 η1 χ, brahmacaryarataś caiva ζ2, brahmacaryāvatastaiva π1, brahmacarye ca tasyaiva γ2, brahmacaryavrataṃ π2, brahmavatasyaiva γ1, brahmadharmaratasyaiva η2
hitamitāśinaḥ γ2 χ ] hitamitāśini π1, hitamitāśanaḥ γ1 δ1 ε1 ζ2 πω, hitamitāśanaṃ ε2 π2, hitamitāśanaiḥ ζ3, mitahitāśinaḥ η2, illeg. η1
maṇḍalād γ2 ε1 ε2 ζ2 ζ3 π2 χ ] maṃḍalā γ1 η2 π1 πω, maṃḍalī δ1, illeg. η1
kuṇḍalya° γ2 ε1 ε2 ζ3 π2 χ ] kuṇḍalyā δ1 ζ2 η2 πω, kuṇḍalā π1, kuṇḍali γ1, illeg. η1
yoginaḥ ε1 ε2 ζ2 ζ3 πω χ ] yogataḥ γ1γ2 δ1 η1 η2 π1 π2
Testimonia
Yogacintāmaṇi f. 79r (\attr Haṭhayoga), Haṭhasaṅketacandrikā f. 112r--112v (\attr HP) vratasyaiva ] ratasyaiva YCM, jatasyaiva HSC

hitamitāśinaḥ YCM ] hitamitāṃ śanaiḥ HSC Cf. Yogalakṣaṇāvalī (f. 31r) (\attr Gorakṣaśataka)

brahmacaryavratasyaiva kuṃḍalyabhyāsayoginaḥ//

maṇḍalād dṛśyate siddhir iti yogavido viduḥ//

HP 3.102

अभ्यासनिःसृतां चान्द्रीं विभूत्या सह मिश्रयेत् ।

तद्धारणं तूत्तमाङ्गे दिव्यदृष्टिप्रदायकम् ॥*

abhyāsaniḥsṛtāṃ cāndrīṃ vibhūtyā saha miśrayet /

taddhāraṇaṃ tūttamāṅge divyadṛṣṭipradāyakam //*

The yogi should mix with ash the fluid of the moon emitted as a result of the practice. Wearing that [mixture] on the head bestows divine sight.
Philological Commentary
In the witnesses of the earliest reconstructable recensions of the Haṭhapradīpikā, including the αmanuscripts, this verse occurs in the section on śakticālana. This is also the case in the Yoga\-lakṣaṇāvalī, Haṭhasaṅketacandrikā and the longer recensions of the Haṭhapradīpikā with six and ten chapters. However, in the context of śakticālana, the referent of cāndrī is unclear. It appears to be understood as some sort of lunar fluid. In his Haṭhasaṅketacandrikā (see the testimonia), Sundaradeva defines it as a flow of perspiration (gharmadhārā) that arises from exertion in the practice and is emitted from the moon in forehead (lalāṭacandra). In the Yogaprakāśikā, Bālakṛṣṇa glosses it simply as nectar (sudhā) (5.182). In the Haṭhayogasaṃhitā (p. 41) and Jyotsnā (3.98), this verse is in the section on amarolī, which provides a clear referent of cāndrī as the cool middle flow of urine (see 3.96 [3.90 in our edition]).
Metre: Anuṣṭubh (c: ra-vipulā)

Readings

om. δ1δ2, found after 3.91 χ
abhyāsa cett. ] abhyāsān χ, abhyāsā η2, abhasā α2
niḥsṛtāṃ ε1 ζ3 π2 πω χ ] niḥsṛtā η1, niḥśritāṃ η2, nisṛtāṃ ε2 π1, nisṛtā α1 α2, nibhṛtāṃ ζ2, sahitaṃ γ1γ2
cāndrīṃ α1 ζ2 η2 π2 χ ] cāndrī α2 ζ3 η1 πω, cāndriṃ ε1 ε2, cāṃdrāṃ π1, candraṃ γ1γ2
miśrayet ε1 ζ2 ζ3 η1 η2 χ ] miśritāṃ π1π2πω, miśritaṃ α2, mīśritaṃ α1, micchayet γ1, mūrchayet γ2, kārayet ε2
taddhāraṇaṃ ζ2 ζ3 π2 ] taddhāraṇā γ1γ2, tadvāraṇaṃ πω, yadvāraṇaṃ π1, tad dh. .. .. η1, tad dhārayed α1 α2 ε1, tāṃ dhārayed η2, dhārayed ut° ε2 χ
tūttamāṅge ζ2 ζ3 π1π2πω ] cottamāṅge γ2, cottamāṃga γ1, uttamāṅge α1 α2 ε1 η2, °tamāṅgena ε2, °tamāṅgeṣu χ, illeg. η1
divya cett. ] dīrgha α3 π1π2πω
dṛṣṭipradāyakam α1 α2 α3 ε1 ε2 ζ2 ζ3 π1π2πω ] dṛṣṭipradāyinī γ1γ2, dṛṣṭipradāyinīṃ η2, dṛṣṭiḥ prajāyate η1 χ
Testimonia
Yogalakṣaṇāvalī f. 31r (\attr Gorakṣaśataka) tūttamāṅge ] cottamāṃge YLĀ Cf. Haṭhasaṅketacandrikā f. 112v (\attr HP)

abhyāsaniḥsṛtāṃ cāndrīṃ vibhūtyā saha miśrayet[/]

taddhāraṇaṃ tūttamāṃge divyadṛṣṭipradāyakaṃ[//] 19

cāndrīṃ lalāṭacandrān niḥsṛtāṃ abhyāse śramajātāṃ gharmadhārāṃ tāṃ vibhūtyā vimiśrayet/ tām uttamāṃge śirasi dhārayed asau sādhakasya divyadṛṣṭipradā bhravatīty arthaḥ[/]

Cf. Haṭhayogasaṃhitā p. 41 (on amarolī)

abhyāsān niḥsṛtāṃ cāndrīṃ vibhūtyā saha miśrayet/

dhārayed uttamāṅgeṣu divyadṛṣṭiḥ prajāyate//

HP 3.102*1

द्विसप्ततिसहस्राणां नाडीनां मलशोधने ।

कुतः प्रक्षालनोपायः कुण्डल्यभ्यसनादृते ॥

dvisaptatisahasrāṇāṃ nāḍīnāṃ malaśodhane /

kutaḥ prakṣālanopāyaḥ kuṇḍalyabhyasanād ṛte //

For purifying the seventy-two thousand channels, there is no method of cleansing without the practice of Kuṇḍalinī.
Philological Commentary
This verse is omitted by the αgroup. Its claim is not entirely consistent with the role of the ṣaṭkarma, which are cleansing techniques that do not require Kuṇḍalinī. It was likely added to the original text as a further laudatory statement on the practice of Kuṇḍalinī.

Readings

included in all except α1α2α3 πω
dvi γ2 ε1 ε2 ζ2 ζ3 η1 η2 π1 π2 ] dvā γ1 δ1δ2 χ
malaśodhane η2 χ ] malaśodhanam γ1γ2 δ1δ2 ε1 ε2 ζ2 ζ3 η1 π1 π2
kutaḥ δ1δ2 ε1 ζ3 χ ] kṛta ζ2, gudaḥ γ2, guda η1 η2, aṃtaḥ π2, aṃtaṃ π1, ātma ε2, om. γ1
prakṣālanopāyaḥ γ2 δ1δ2 ε1 ζ3 η2 χ ] prakṣālanopāyaṃ ε2 ζ2 η1, prakṣālano vāyuḥ π2, prajvālano vāyu π1, om. γ1
kuṇḍalyabhyasanād ṛte χ ] kuṇḍalyabhyāsanād ṛte ε1 ε2 ζ2 ζ3 π2, kuṃḍalībhyāsanād ate π1, kuṇḍalyabhyāsato vinā γ2 δ2, kuṇḍalyābhyāsato vinā γ1 δ1, kuṇḍalyabhyāsa iṣyate η2, ku .. .. [bhyā] .. [mā] .. .. η1
Testimonia
Yogacintāmaṇi f. 79v (\attr Haṭhayoga), Yogalakṣaṇāvalī f. 31r (\attr Gorakṣaśataka) malaśodhane ] malaśodhanam YCM, api śodhanaṃ YLĀ

kutaḥ prakṣālanopāyaḥ YCM ] asatkalpaṃ smṛtaṃ siddhaiḥ YLĀ

abhyasanād ṛte YLĀ ] abhyāsato vinā YCM

इति शक्तिचालनम् ।

iti śakticālanam /

Readings

included in ε1 ε2 ζ2 ζ3 η1 η2
HP 3.103

इति मुद्रा दश प्रोक्ता आदिनाथेन शंभुना ।

एकैका तासु यमिनां महासिद्धिप्रदायिनी ॥*

iti mudrā daśa proktā ādināthena śaṃbhunā /

ekaikā tāsu yamināṃ mahāsiddhipradāyinī //*

Thus have the ten mudrās been taught by Śiva Ādinātha. Each of them can bestow liberation for those who observe the rules.
Philological Commentary
Manuscripts of the ε, ζ, η, and πgroups have a different reading for the second line; `each mudrā is capable of bringing about all powers' (karaṇe sarvasiddhīnāṃ ekaikāpi kṣamaiva sā).

Readings

daśa cett. ] dabhā α1, nava δ1δ2
ādināthena cett. ] hy ādināthena ε1 ε2
ekaikā tāsu α1 χ ] ekaikaṃ tāsu α2 α3, ekaika tāsu ζ2 δ2, ekaiva tāsu δ1, ekaikāpi su° γ1γ2, karaṇe sarva ε1 ε2 ζ3, kāraṇe sarva η2 π1, kāraṇaṃ sarva π2 πω, k. .. .. sarva η1
yamināṃ α1α2α3 γ1γ2 δ1δ2 ζ2 χ ] siddhānām ζ3 η1 η2, siddhīnām ε1 ε2 π1π2πω
mahāsiddhipradāyinī γ1γ2 δ1δ2 ζ2 χ ] mahāsiddhipradāyanī α1 α2, mahāsiddhipradā + + α3, ekaikāpi kṣamaiva sā ε1 ε2 ζ3 η1 η2 π1π2πω
Testimonia
Haṭharatnāvalī 2.35, Yogacintāmaṇi f. 79v (\attr granthāntara) tāsu yamināṃ YCM ] mukhyā syān HRĀ
HP 3.104

राजयोगं विना पृथ्वी राजयोगं विना निशा ।

राजयोगं विना मुद्रा विचित्रापि न राजते ॥

rājayogaṃ vinā pṛthvī rājayogaṃ vinā niśā /

rājayogaṃ vinā mudrā vicitrāpi na rājate //

Without a king the earth is not resplendent, without the moon the night does not sparkle, without Rājayoga even the wonderful [practice of] mudrā does not shine.
Philological Commentary
The Yogaprakāśikā (5.186) interprets the similes in this verse as we have translated them, `Just as without a king [and] moon, the earth and night do not shine...' (yathā mahīpālaṃ candramasaṃ vinā pṛthvīniśe na rājete...). However, in Jyotsnā 3.126, Brahmānanda interprets the earth (pṛthvī) as āsana because both are connected by the quality of steadiness (sthairyaguṇayogāt), and the night (niśā) as breath retention (kumbhaka) because both are characterised by the absence of movement of people and wind (prāṇasañcārābhāvalakṣaṇaḥ). Brahmānanda's interpretation seems somewhat far-fetched.
Metre: Anuṣṭubh (c: na-vipulā)

Readings

pṛthvī cett. ] pṛthvīṃ η2 π1, siddhī ζ3, vṛddhi ζ2
niśā cett. ] niśāṃ η2, nyathā γ1
rājate cett. ] śobhate π2 χ
Testimonia
Haṭharatnāvalī 1.16
HP 3.105

मारुतस्य विधिं सर्वं मनोयुक्तं समभ्यसेत् ।

इतरत्र न कर्तव्या मनोवृत्तिर्मनीषिणा ॥

mārutasya vidhiṃ sarvaṃ manoyuktaṃ samabhyaset /

itaratra na kartavyā manovṛttir manīṣiṇā //

[The yogi] should carry out all breath practice with his mind engaged. The wise man must not let his attention wander.

Readings

om. δ2
mārutasya vidhiṃ cett. ] mārutābhyasanaṃ ε1 ζ3 η1, mārutābhyāsanaṃ ε2 η2
sarvaṃ cett. ] sarve α1, sarvāṃ π2, mano α2, kiṃcin η2
manoyuktaṃ cett. ] sadā yuktaṃ α2
samabhyaset cett. ] samācaret η1 η2
manīṣiṇā cett. ] manīṣiṇī α2, manīṣiṇām ζ2 πω, .. [nī] .. ṇ. η1, tu yoginām ε2
Testimonia
Haṭhasaṅketacandrikā f. 92v (\attr HP) mārutasya vidhiṃ sarvaṃ ] mārutābhyasanaṃ kiṃ cin HSC

samabhyaset ] samācaret HSC
HP 3.106

खिलापि मध्यमा नाडी दृढाभ्यासेन योगिनाम् ।

आसनप्राणसंयाममुद्राभिः सरला भवेत् ॥

khilāpi madhyamā nāḍī dṛḍhābhyāsena yoginām /

āsanaprāṇasaṃyāmamudrābhiḥ saralā bhavet //

By means of a yogi's steady practice through postures, breath retentions and mudrās, his central channel, even though untraversed, becomes straight.
Philological Commentary
The reading of khilāpi in the first verse quarter is unusual but well attested by the witnesses including the αgroup of manuscripts. In the Abhidhāna\-cintāmaṇi (940), khila is defined as something uncultivated such as field (kṣetrādyaprahataṃ khilam) or, as the Amarapadavivṛti (2.1.5) puts it, `not marked by a plough' (lāṅgalena na likhitam iti khilam). In the context of Haṭhapradīpikā 3.106, qualifying suṣumnā with khila implies that the central channel has yet to be cultivated (i.e. traversed).

Readings

om. δ2
khilāpi α1 α2 γ2 δ1 π1π2πω ] sthirāpi γ1, calāpi ζ2 ζ3, vilāpi ε1, vināpi η1 η2, suṣumnā ε2, iyaṃ tu χ
madhyamā cett. ] madhyamāṃ η2, madhyanā° π1, illeg. η1
nāḍī cett. ] .. ḍīṃ η1, °ḍī ca π1
yoginām cett. ] yoginaṃ α1, yoginā α2 π1 π2, yoginaḥ η2
āsana α1 α2 δ1 ε2 η2 π2 πω χ ] āsanā π1, ānasa ε1, āsanaṃ γ1γ2 ζ2 ζ3 η1
saṃyāma α1 α2 γ1γ2 ε1 ε2 ζ2 ζ3 η1 χ ] saṃyama πω, saṃyāmair δ1 π2, saṃyamair η2, saṃyāme π1
saralā cett. ] sakalā α3, sabalā ζ3, śavalā ζ2, na calā δ1
Testimonia
Upāsanāsārasaṅgraha p. 36 khilāpi ] iyaṃ tu USS
HP 3.107

उपासने विनिद्राणां राजयोगसमुद्रवत् ।

रुद्राणी चापरा मुद्रा भद्रां सिद्धिं प्रयच्छति ॥

upāsane vinidrāṇāṃ rājayogasamudravat /

rudrāṇī cāparā mudrā bhadrāṃ siddhiṃ prayacchati //

And for those who are tireless in their dedication, the peerless mudrā of Śiva bestows great perfection, like the ocean of Rājayoga.
Philological Commentary
We understand rudrāṇī mudrā to be a synonym of śāmbhavī mudrā, which is taught in the next chapter.

Readings

om. δ2 ζ2
upāsane α1 α2 ] upāsanaṃ γ1γ2, upāsana α3 δ1, abhyāse .. η1, abhyāseṣu ε1 ε2 ζ3 π1π2πω, abhyāsena η2, abhyāse tu χ
vinidrāṇāṃ cett. ] pi nidrāṇāṃ α2, hi mudrāṇāṃ η2
rājayoga α1α2α3 ] rājayogaḥ γ1γ2 δ1, anuddhṛta η1, anuddhata ζ3, anudbhūta π2, anudruta ε1 π1, manudṛta πω, mano dhṛtvā χ, atandrita ε2, tad udeti η2
samudravat α1 α3 ] samudrakaḥ γ2, samūdakaḥ γ1, samudbhavān α2, samāhnakaḥ δ1, samādhināṃ ζ3 η1 π2, samādhinā η2 χ, samādhiṣu ε1 ε2 π1 πω
pāda c ] om. α2
rudrāṇī cett. ] mudrāṇāṃ η1 η2
cāparā α1 ζ3 η1 η2 π1π2πω ] ca parā α3, vā parā χ, va parā ε1, sāparā γ1γ2 δ1 ε2, om. α2
pāda d ] om. α2
bhadrāṃ cett. incl. α3 ] bhavāṃ γ1, mudrāṃ π1, sadā α1, om. α2
prayacchati cett. ] prayakṣati δ1
HP 3.107*1

उपदेशं हि मुद्राणां यो धत्ते सांप्रदायिकम् ।

स एवास्तु गुरुः स्वामी साक्षादीश्वर एव सः ॥

upadeśaṃ hi mudrāṇāṃ yo dhatte sāṃpradāyikam /

sa evāstu guruḥ svāmī sākṣādīśvara eva saḥ //

May [the yogi] who offers the traditional teaching of the mudrās be the guru, the master. He is none but the Lord himself.
Philological Commentary
Verses 3.107*1–2 have no known source and are absent in the αgroup. It is likely both were added to the original text as further praise of those practising the haṭhayogic mudrās.

Readings

included in all except α1α2α3
upadeśaṃ cett. ] upadeśe η1, upadeśo ζ2
dhatte γ2 δ1δ2 ε1 ε2 ζ2 η2 π1π2πω ] datte ζ3 χ, dartte γ1, .. [tte] η1
sāṃpradāyikam δ1δ2 ε2 η1 η2 π1 πω χ ] sāṃpradāyikāṃ ζ3, sāṃpradāyikaḥ γ1γ2, sāṃpradāyakaṃ ζ2, sāṃpradāyakaḥ π2, sāṃparāyikaṃ ε1
evāstu γ2 δ1δ2 ε1 ε2 ζ2 η1 π1 ] evastu πω, eva śrī ζ3 η2 χ, evavāca γ1, vāstava π2
guruḥ svāmī γ2 δ1δ2 ζ2 ζ3 π2 πω χ ] gurusvāmī γ1 η1 η2, gurusvāmi ε1 π1, kuru svāmī ε2
eva cett. ] eṣa ζ2
saḥ cett. ] ca γ1
Testimonia
Upāsanāsārasaṅgraha p. 40 evāstu guruḥ ] eva śrīguruḥ USS
HP 3.107*2

तस्य वाक्यपरो मुद्रां यो'भ्यस्यति समाहितः ।

अणिमादिगुणैः सो'यं जायते कालवञ्चकः ॥

tasya vākyaparo mudrāṃ yo'bhyasyati samāhitaḥ /

aṇimādiguṇaiḥ so'yaṃ jāyate kālavañcakaḥ //

The yogi who has become intent on that [guru's] teaching and practises a mudrā with a focused mind cheats death with the powers beginning with minimisation.
Philological Commentary
No version of this verse is entirely satisfactory. See the note on 3.107*1 for why it is in greyscale.

Readings

included in all except α1α2α3 η1
mudrāṃ ε1 ε2 ] bhūtvā γ1γ2 δ1δ2 ζ3 χ, nityaṃ ζ2 η2 π1π2πω
yo'bhyasyati δ1δ2 ε1 ε2 ζ3 π1 ] yo bhyasati π2, yo bhyaset su° γ1, yo bhyaseta γ2 ζ2, yomabhyaset πω, athābhyāsa η2, mudrābhyāse χ
guṇaiḥ so'yaṃ ε1 ε2 ] guṇaiḥ svaryaṃ γ1, guṇaiśvaryaṃ γ2 δ1δ2 ζ2 η2 π1π2πω, guṇai sārdhaṃ ζ3, guṇaiḥ sārdhaṃ χ
jāyate cett. ] jayate ε1, labhate η2 χ
vañcakaḥ ε1 ζ2 ζ3 η2 π2 πω ] vañcakāḥ π1, vañcanāt γ1γ2, vañcanam δ1δ2 ε2 χ
HP 3 Colophon

इति श्रीस्वात्मारामयोगीन्द्रविरचितायां हठप्रदीपिकायां तृतीयोपदेशः ॥ 3 ॥

iti śrīsvātmārāmayogīndraviracitāyāṃ haṭhapradīpikāyāṃ tṛtīyopadeśaḥ // 3 //

Readings

śrīsvātmārāma πω ] śrīsadgurusvātmārāma α1, svātmārāma γ1 η1, ātmārāma η2, śrīsahajānandasaṃtānacintāmaṇi(nā )svātmārāma γ2 ζ2 ζ3, °svā° (sic!) π1, om. α2 δ1δ2 ε1 ε2 π2
yogīndra γ1γ2 η2 πω ] yogeṃdra α1, yoginā ζ2 ζ3 η1, om. α2 δ1δ2 ε1 ε2 π1 π2
viracitāyāṃ α1 γ1γ2 ζ2 ζ3 η1 η2 πω ] om. α2 δ1δ2 ε1 ε2 π1 π2
haṭhapradīpikāyāṃ α1 γ2 δ2 ε1 ε2 ζ2 ζ3 η1 η2 πω ] śrīhaṭhapradīpikāyāṃ α2 π2, haṭhayogavidyāyāṃ δ1, ha° (sic!) π1, om. γ1
ante tṛtīyo° add. ] mudrāvidhānaṃ ζ3
tṛtīyopadeśaḥ α1 α2 γ2 ε1 ε2 ζ2 ζ3 π1π2πω ] tṛtīya upadeśaḥ δ1δ2, tṛtīyo dhyāyaḥ η1 η2, caturthopadeśa γ1

अथ समाधिः ।

atha samādhiḥ /

Now samādhi:

Readings

only included in α1 α2 π1 π2
HP 4.0*1

नमः शिवाय गुरवे नादबिन्दुकलात्मने ।

निरञ्जनपदं याति नित्यं यत्रपरायणः ॥

namaḥ śivāya gurave nādabindukalātmane /

nirañjanapadaṃ yāti nityaṃ yatraparāyaṇaḥ //

Homage to the guru, Śiva, who consists of nāda, bindu and kalā. [The yogi] who is constantly devoted to him attains the pure state.
Philological Commentary
Verses 4.0*1–4.0*14 are omitted by the αgroup and are likely not to be original. The first additional verse resembles a maṅgala verse that one might expect to see at the beginning of a text. The second is a verse from the Gorakṣaśataka that introduces the topic of samādhi. Some manuscripts of the ε, ζ, ηand πgroups have the two verses on the synonyms of rājayoga here (on their position in the αgroup and other manuscripts, see the note to 4.32). The rest of the additional verses (4.0*3–4.0*14) are a motley collection on samādhi, rājayoga, the importance of the guru, dissolving the breath, suṣumṇā, etc. In contrast to this, the αgroup begins with a cohesive discusson on absorption (4.1–3) that transitions to the gaze (4.4) and a brief discussion of śāmbhavī and khecarī mudrās (4.5–4.8). The main topic of the chapter, which is meditating on the internal sound (nādānusandhāna), begins at 4.12 in the αgroup (whereas in other groups it begins after fifty or so verses). The hiasis on nādānusandhāna in the fourth chapter of the αgroup is consistent with the statement in verse 1.56 that nādānusandhāna is the fourth component of Haṭhayoga.

Its likely that the term nirañjanapada was understood here as samādhi because nirañjana is included in a list of synonyms of samādhi later in this chapter (4.32 = X4.3).

The triad nāda, bindu and kalā occurs in earlier works, in particular Śaiva Tantras, where it appears in contexts of enunciating mantras (mantroccāra, e.g. Kubjikāmatatantra 7.65, Jñānārṇavatantra 2.4, Īśānaśivagurudevapaddhati 18--110, etc.) and sometimes qualifies deities (e.g. Parākhyatantra 5.156ab) and gurus (e.g. Gurugītā 64). The context can change the meaning of these terms, so we have chosen not to translate them. For a discussion of their various meanings, see Tāntrikābhidhānakośa 2004 vol. 2: 68–73, 2013 vol. 3, 277–279.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

also included in γ1 γ2 δ1 δ2
namaḥ cett. ] oṃ namaḥ γ1 δ2 πω
kalātmane γ1γ2 δ1δ2 ε2 η2 π2 χ ] layātmane ε1 ζ2 ζ3 π1 πω
nirañjanapadaṃ cett. ] nirañjanaṃ padaṃ πω, om. γ1
yāti γ1 γ2 δ1 δ2 ε1 ζ3 η2 χ ] yānti ε2 ζ2 π1π2πω
nityaṃ γ2 δ1 ε1 ε2 ζ2 ζ3 π1π2πω χ ] aharniśaṃ γ1, yato η2, yatra δ2
yatra δ1 ε1 ε2 ζ3 π1 πω χ ] yatna γ1γ2 ζ2, ca yat π2, yogī η2, nityaṃ δ2
parāyaṇaḥ γ1γ2 δ1δ2 ζ3 η2 πω χ ] parāyaṇāḥ ε1 ε2 ζ2 π1 π2
Testimonia
Haṃsavilāsa 14 (p. 47) nityaṃ yatra ] yatra yogī HV
HP 4.0*2

अथेदानीं प्रवक्ष्यामि समाधिक्रममुत्तमम् ।

मृत्युघ्नं तु सुखोपायं ब्रह्मानन्दकरं परम् ॥

athedānīṃ pravakṣyāmi samādhikramam uttamam /

mṛtyughnaṃ tu sukhopāyaṃ brahmānandakaraṃ param //

So now I will teach the best way to samādhi. It destroys death, has an easy method and brings about the bliss of Brahman.

Readings

also included in γ1 γ2 δ1 δ2
athedānīṃ cett. ] athodānī πω, athekṣanīṃ γ1
°m uttamam ε1 ε2 ζ2 ζ3 η2 π1π2πω χ ] lakṣaṇam γ1γ2 δ1δ2
tu γ1γ2 δ2 ε1 ε2 π1π2πω ] ca ζ2 ζ3 η2 χ, su δ1
param cett. ] sadā ε2
Sources
Gorakṣaśataka 64 sukhopāyaṃ ] sukhopāyair GŚ

param ] sadā GŚ
HP 4.0*3

सलिले सैन्धवं यद्वत् साम्यं भजति योगतः ।

तथात्ममनसोरैक्यं समाधिः सो'भिधीयते ॥

salile saindhavaṃ yadvat sāmyaṃ bhajati yogataḥ /

tathātmamanasor aikyaṃ samādhiḥ so'bhidhīyate //

The unity of the self and mind arises in the same way that salt becomes identical with water through contact [with it]. That is called samādhi.

Readings

also included in γ1 γ2 δ1 δ2
yadvat cett. ] tadvat ζ2
bhajati γ1γ2 δ1δ2 η2 π2 χ ] bhajata πω, bhavati ε1 ε2 ζ2 ζ3, ttadgati π1
tathā cett. ] athā πω, yathā η2
°tmamanasor cett. ] tmānamanor η2
so cett. ] sā π1, a° ε1 ε2 η2 χ
'bhidhīyate cett. ] 'bhidhīte ζ2, vidhīyate γ1
Sources
Vivekamārtaṇḍa 161 salile saindhavaṃ yadvat ] ambusaindhavayoḥ sāmyaṃ VM

sāmyaṃ bhajati ] yathā bhavati VM
Testimonia
Haṭharatnāvalī 4.1, Yuktabhavadeva 11.29 (\attr Gorakṣanātha), Haṭhatattvakaumudī 51.72 (\attr Yogacandrikā) salile saindhavaṃ yadvat HRĀ ] ambusaindhavayor aikyaṃ YBhD HTK

sāmyaṃ bhajati ] sāmyaṃ bhavati HRĀ, yathā bhavati YBhD HTK

yogataḥ YBhD HTK ] yogavit HRĀ

samādhiḥ so ’bhidhīyate HRĀ ] samādhir abhidhīyate YBhD, samādhiḥ sa vidhīyate HTK
HP 4.0*4

यत्समत्वं द्वयोरत्र जीवात्मपरमात्मनोः ।

समस्तनष्टसंकल्पः समाधिः सो'भिधीयते ॥ *

yat samatvaṃ dvayor atra jīvātmaparamātmanoḥ /

samastanaṣṭasaṃkalpaḥ samādhiḥ so'bhidhīyate // *

In this teaching, the identity of both the individual self and universal self is called samādhi, in which all thoughts disappear.

Readings

om. π1π2πω
yat samatvaṃ ζ2 ζ3 ] tat samatvaṃ ε1 ε2, tat samaṃ ca η2 χ
atra ε1 ε2 ] eva ζ2 ζ3, aikyaṃ η2 χ
samastanaṣṭa ε2 ζ2 ζ3 η2 ] samastaṃ naṣṭa ε1, pranaṣṭasarva χ
saṃkalpaḥ ε1 ε2 ζ3 ] saṃkalpa ζ2 η2, saṃkalpaṃ χ
Sources
Vivekamārtaṇḍa 163
Testimonia
Haṭharatnāvalī 4.2, Yuktabhavadeva 11.28 (\attr Gorakṣanātha) yat samatvaṃ dvayor atra ] tat samatvaṃ bhaved atra HRĀ, yat sarvadvandvayor aikyaṃ YBhD
HP 4.0*5

राजयोगस्य माहात्म्यं को वा जानाति तत्त्वतः ।

ज्ञानान्मुक्तिः स्थिरा सिद्धिर् गुरुवाक्येन लभ्यते ॥

rājayogasya māhātmyaṃ ko vā jānāti tattvataḥ /

jñānān muktiḥ sthirā siddhir guruvākyena labhyate //

Who indeed truly knows the majesty of Rājayoga? From knowledge, liberation becomes steady [and] power (siddhi) is obtained by means of the guru's teaching.
Philological Commentary
The third quarter of this verse has been subject to much revision in the Haṭhapradīpikā and the source text, the Amanaska. Unlike the manuscripts of the Amanaska, those of the Haṭhapradīpikā transmit sthirā, sthitiḥ or sthite after muktiḥ or mukti. We have adopted muktiḥ sthirā, the reading of ε, an important group for the grey-scaled verses.

Readings

also included in γ1 γ2 δ1 δ2
māhātmyaṃ cett. ] māhatmyaṃ γ2, mahā ζ3
jñānān cett. ] jñāna ζ3 η2, jñānaṃ χ, jñān δ1
muktiḥ γ1γ2 δ2 π2 χ ] mukti δ1 ε1 ε2 ζ2 ζ3 η2 π1 πω
sthirā ε1 ε2 ] sthite ζ2 πω, sthitai π1, sthitiḥ γ1γ2 δ2 η2 π2 χ, sthiti<<ḥ>> δ1, °s tato ζ3
siddhir ζ2 ζ3 π1 π2 χ ] siddhi η2 πω, siddhā γ1γ2 δ1δ2 ε1 ε2
vākyena cett. ] vākyāt <<pra>> γ1
labhyate cett. ] sidhyati η2
Sources
Amanaska 2.5 muktiḥ sthirā siddhir guruvākyena ] siddhir muktir iti guror jñānaṃ ca A
Testimonia
Yogacintāmaṇi f. 37v (\attr Rājayoga) ko hi ] ko vā YCM

jñānān muktiḥ sthirā siddhir guruvākyena labhyate ] tajjñānī vasate yatra sadeśaḥ puṇyabhājanam YCM
HP 4.0*6

दुर्लभो विषयत्यागो दुर्लभं तत्त्वदर्शनम् ।

दुर्लभा सहजावस्था सद्गुरोः करुणां विना ॥

durlabho viṣayatyāgo durlabhaṃ tattvadarśanam /

durlabhā sahajāvasthā sadguroḥ karuṇāṃ vinā //

Letting go of sense objects, seeing the truth, [and] realising the innate state are difficult without the compassion of a good guru.

Readings

also included in γ1 γ2 δ1 δ2
HP 4.0*7

विविधैरासनैः कुम्भैर्विचित्रैः करणैरपि ।

प्रबुद्धायामादिशक्तौ प्राणः शून्ये विलीयते ॥

vividhair āsanaiḥ kumbhair vicitraiḥ karaṇair api /

prabuddhāyām ādiśaktau prāṇaḥ śūnye vilīyate //

When the primal śakti (i.e. kuṇḍalinī) has been woken up by means of the various postures, retentions and wonderful techniques [i.e. mudrās], the breath dissolves into the void.
Philological Commentary
In Jyotsnā 4.10, Brahmānanda understands `the void' (śūnya) as the central channel. In Haṭhapradīpikā 3.4, śūnyapadavī is a synonym of Suṣumṇā.
Metre: Anuṣṭubh (c: ra-vipulā)

Readings

also included in γ1 γ2 δ1 δ2
vicitraiḥ ε2 π2 χ ] vicitra γ1γ2 δ1δ2 ζ2 ζ3 η2 π1 πω, citraiś ca ε1
karaṇair api δ1δ2 ε1 ε2 η2 π1π2πω χ ] karuṇair api γ2, kalaṇair api γ1, karaṇair atha ζ2 ζ3
prabuddhāyām cett. ] pradhadhāyām ζ2
ādi cett. ] idaṃ ζ3, mahā χ
śaktau cett. ] śaktiḥ γ1
vilīyate γ1 δ1δ2 ε1 ε2 η2 π2 ] vidhīyate γ2, pralīyate ζ2 ζ3 π1 πω χ
Testimonia
Yogacintāmaṇi f. 9r (\attr HP) vicitraiḥ karaṇair ] vicitrakaraṇair YCM
HP 4.0*8

उत्पन्नशक्तिबोधस्य त्यक्तनिःशेषकर्मणः ।

योगिनः सहजावस्था स्वयमेव प्रकाशते ॥

utpannaśaktibodhasya tyaktaniḥśeṣakarmaṇaḥ /

yoginaḥ sahajāvasthā svayam eva prakāśate //

For the yogi whose Kuṇḍalinī has awakened and who has given up all activity, the innate state automatically shines forth.

Readings

also included in γ1 γ2 δ1 δ2
pāda a ] om. π2
utpanna cett. ] utpannā δ1, ut<<pan>>na γ1
śaktibodhasya cett. ] śaktibodhaḥ syāt γ1, śaktibodhaś ca ζ3
pāda b ] om. π2
tyakta cett. ] prakṣa γ1
yoginaḥ cett. ] yogināṃ π2
eva prakāśate ε1 ε2 ζ3 η2 π1 πω ] eva prakāśayet ζ2, eva prajāyate γ1γ2 δ1δ2 π2 χ
Testimonia
Yogacintāmaṇi f. 9r (\attr HP) prakāśate ] prajāyate YCM
HP 4.0*9

सुषुम्णावाहिनि प्राणे शून्यं विशति मानसे ।

तथा समस्तकर्माणि निर्मूलयति मर्मवित् ॥

suṣumṇāvāhini prāṇe śūnyaṃ viśati mānase /

tathā samastakarmāṇi nirmūlayati marmavit //

When the breath is flowing in the central channel, and the mind enters the void, the expert destroys all actions.

Readings

also included in γ1 γ2 δ1 δ2
vāhini cett. ] vāhinī γ1 ε2 ζ2 πω, vāhi δ1
prāṇe cett. ] prāṇa πω
śūnyaṃ ε1 ε2 ζ3 π1 ] śūnya η2, śūnye γ1γ2 δ1δ2 π2 χ, śūne πω, śūnyā ζ2
viśati cett. ] vasati π1
mānase ε1 π1 πω χ ] mārutaḥ η2, mārute γ1γ2 δ1δ2 ε2 ζ2 ζ3 π2
tathā γ1γ2 δ1δ2 ε1 ] tadā ε2 ζ2 ζ3 η2 π1π2πω χ
samasta cett. ] sarvāṇi η2 χ
nirmūlayati cett. ] nimūlayati δ1 ζ3, nirmūlaṃ yāti γ1, nirmalaṃ yāti ε2
marmavit ε1 ζ2 η2 π1π2πω ] karmavit γ1 ε2 ζ3, karmakṛt γ2, yogavit δ1δ2 χ
Testimonia
Yogacintāmaṇi f. 9r (\attr HP), Upāsanāsārasaṅgraha p. 66 (\attr HP) śūnyaṃ ] śūnye YCM USS

mānase USS ] mārute YCM

tathā YCM ] tadā USS
HP 4.0*10

अमरौघ नमस्तुभ्यं सो'पि कालस्त्वया हतः ।

पतितं वदने यस्य जगदेतच्चराचरम् ॥

amaraugha namas tubhyaṃ so'pi kālas tvayā hataḥ /

patitaṃ vadane yasya jagad etac carācaram //

O Amaraugha, homage to you. You have slain even death, into whose mouth this world, with everything that is moving and unmoving, has fallen.
Philological Commentary
The vocative form of amaraugha is well attested and closely related to two other variants, amarogha and amaraughi. The term amaraugha appears in a list of synonyms for samādhi in Haṭhapradīpikā 4.32. We have adopted this reading as it is not unprecedented for an author to pay homage to samādhi (e.g. Haṭhapradīpikā X4.70) and to other yoga techniques (e.g. Yogatārāvalī 4a: nādānusandhāna namo 'stu tubhyaṃ). It is possible that this verse was inserted here together with the next one, which also contains the term amaraugha.

Readings

also included in γ1 γ2 δ1 δ2
amaraugha ε2 ζ3 πω ] amarogha ζ2 π1, amaraughi π2, amarāya η2 χ, amareśa ε1, amano nir° γ1γ2, amalo nir° δ1δ2
namas tubhyaṃ ε1 ε2 ζ2 ζ3 η2 π1π2πω χ ] °manāḥ śūnyaṃ γ1γ2, °malaḥ śūnyaṃ δ1δ2
pāda b ] om. γ1γ2 δ1δ2
kālas tvayā ε1 ζ2 π2 πω χ ] kālaṃ tvayā π1, kāla tvayā ζ3, kālantayā η2, kālasya vā° ε2
hataḥ ε1 ζ2 ζ3 η2 π1π2πω ] °hakaḥ ε2, jitaḥ χ
pāda c ] om. γ1γ2 δ1δ2
vadane ε1 ε2 ζ2 ζ3 π1π2πω χ ] pavane η2
HP 4.0*11

चित्ते समत्वमापन्ने वायौ व्रजति मध्यमे ।

तदामरौघवज्रोली †तदाशा जीविते'पि च† ॥

citte samatvam āpanne vāyau vrajati madhyame /

tadāmaraughavajrolī †tadāśā jīvite'pi ca† //

When equanimity has been obtained, and the breath is moving into the central channel, then the vajrolī of the lineage of immortals arises †and then there is the hope for [immortal] life too.†
Philological Commentary
The second line of this verse is problematic in both the source text (the Amaraugha) and the manuscripts of the Haṭhapradīpikā. For the last pāda, we have adopted the closest reading to that of the source text but cannot make sense of it, so have cruxed it. In addition to the tentative translation we have made, one could understand amaraughavajrolī and āśājīvite as dual forms: “\ldots then amaraugha and vajrolī arise, and there is hope and life too”. The line was rewritten in η2and other manuscripts, as well as the Jyotsnā (4.14cd), to include the two variations of vajrolī, namely amarolī and sahajolī.

Readings

also included in γ1 γ2 δ1 δ2
samatvam cett. ] śamatvam ζ2 ζ3, samatyam γ1
vāyau γ2 δ1δ2 ε1 ε2 ζ2 χ ] vāyo ζ3, vāyor γ1 πω, vāyur η2 π2, vāyu π1
vrajati cett. ] javati γ1
pāda c ] om. γ1γ2
tadāmaraugha ε1 ε2 ζ2 ] eṣāmaraugha π1 πω, tadāmaroḷi ζ3, tadāmarolī χ, tathāmarolī η2, saivāmarolī π2, eṣā naulīti δ1, eṣā naulī ca δ2
vajrolī δ1 ε2 ζ2 η2 π1π2πω χ ] vajrolīs ε1, vajrolis ζ3, vajrī ca δ2
pāda d ] om. γ1γ2
tadāśā jīvite'pi ca ε1 ε2 ζ2 ζ3 ] sadā me bhimateti ca π1π2πω, sadā cābhimateti ca δ1δ2, sahajolī mato pi ca η2, sahajolī prajāyate χ
Sources
Amaraugha 7 samatvam AOv.l. ] tu sattvam AO

vajrolī ] vajrolis AO

tadāśā jīvite 'pi ] tadāśājīvitasya AO
HP 4.0*12

ज्ञानं कुतो मनसि जीवति देवि यावत्

प्राणो'पि जीवति मनो म्रियते न तावत् ।

प्राणो मनो द्वयमिदं विलयं प्रयाति

मोक्षं स गच्छति नरो न कथंचिदन्यः ॥

jñānaṃ kuto manasi jīvati devi yāvat

prāṇo'pi jīvati mano mriyate na tāvat /

prāṇo mano dvayam idaṃ vilayaṃ prayāti

mokṣaṃ sa gacchati naro na kathaṃcid anyaḥ //

How can knowledge exist, when the mind is alive, O goddess? So long as the breath lives, the mind does not die. Breath and mind: [when] this pair goes to dissolution, a man attains liberation; in no way [does any] other [man].
Metre: Vasantatilakā

Readings

also included in γ1 γ2 δ1 δ2
kuto cett. ] tato ε1
jīvati devi yāvat γ1γ2 δ1δ2 η2 π1π2πω ] jīvati devi tāvat ε1 ζ2, jīvati tepi tāvat ε2, saṃbhavatīha tāvat χ, jīvati durvikalpe ζ3
prāṇo'pi cett. ] prāṇe pi ε1 ζ3 π2, prāṇeha ε2
mriyate cett. ] mṛyate γ2 δ1, miyata ζ3, priyate ε2
na cett. ] ca ζ2
tāvat π1π2πω ] yāvat cett.
prāṇo cett. ] prāṇaṃ δ1δ2
mano cett. ] 'pi ca ε1 ε2 ζ2
vilayaṃ cett. ] na vilī° ζ3
prayāti π1 π2 ] prajāti πω, na yāti η2, na yāvat ζ2, na yattat ε2, nayed yo δ1δ2 χ, naved yo γ2, jayed yo γ1, nayet taṃ ε1, °yate tra ζ3
sa cett. ] na ζ3, ca π2
anyaḥ cett. ] anyam ε2, anyat η2, anya πω
Sources
Candrāvalokana 6 na tāvat ] na yāvat CA
Testimonia
Yogacintāmaṇi f. 17r (\attr śivavākyam) devi yāvat ] devi tāvat YCM, durvikalpa HSC

tāvat ] yāvat YCM HSC

vilayaṃ prayāti ] vilayaṃ nayed yo YCM, na vilīyate ’tra HSC

naro na kathañcid anyaḥ YCM ] naro 'tra kathaṃ cid eva HSC
HP 4.0*13

रसस्य मनसश्चैव चञ्चलत्वं स्वभावतः ।

रसबन्धे मनोबन्धे किं न सिध्यति भूतले ॥

rasasya manasaś caiva cañcalatvaṃ svabhāvataḥ /

rasabandhe manobandhe kiṃ na sidhyati bhūtale //

Both mercury and the mind are flighty by nature. When mercury is stabilised [or] the mind is stabilised, nothing in the world is impossible.

Readings

also included in γ1 γ2 δ1 δ2
rasasya cett. ] rasaś ca γ2 ζ2 ζ3
manasaś caiva cett. ] manaś caiva πω, manasaiva caṃ° γ1
cañcalatvaṃ cett. ] °calatvaṃ ca γ1, vaṃcatvaṃ ca ζ2
rasa ε1 ε2 ζ3 ] rase γ1 ζ2, raso γ2 δ1δ2 η2 π1π2πω χ
bandhe ε2 ζ2 ζ3 ] baddhe ε1, baddho cett.
bandhe ζ3 ] baddhe ε1, baddho π2, baddhaṃ cett., baddhaḥ π1, dhatte ε2
kiṃ cett. ] tan ζ2
Testimonia
Yogacintāmaṇi f. 103v (\attr śāstrāntare śivavākyam) svabhāvataḥ ] samāsataḥ YCM

rasabandhe manobandhe ] raso baddho mano baddhaṃ YCM
HP 4.0*14

मूर्छितो हरते व्याधिं मृतो जीवयति स्वयम् ।

बद्धः खेचरतां धत्ते रसो वायुश्च भैरवि ॥

mūrchito harate vyādhiṃ mṛto jīvayati svayam /

baddhaḥ khecaratāṃ dhatte raso vāyuś ca bhairavi //

Stabilised, mercury and breath cure disease; stilled, they automatically bring back life; and bound they bestow the ability to fly, O Bhairavī.
Philological Commentary
The Rasārṇava is the likely source of this verse given the vocative, bhairavi. Similar verses are found in other yoga texts (see Mallinson and Szántó 2021: 57).

Disregarding the technical meaning of the terms, the verse plays with apparent contradictions (virodhābhāsa) in saying literally that, when mercury and the breath are unconscious, they cure disease; when dead, they restore life and, when bound, they enable one to fly up.

Readings

also included in γ1 γ2 δ1 δ2
harate γ1γ2 δ1δ2 ζ2 ζ3 π2 χ ] harati ε1 ε2 η2 π1 πω
vyādhiṃ cett. ] vyādhi η2 πω, vyādhin π1, vyādhīn ε2 χ
jīvayati cett. ] jīvayate ζ3
khecaratāṃ cett. ] khacatāṃ δ1
dhatte cett. ] dhartte γ1 ζ2, yāti πω
raso vāyuś ca cett. ] vāyuś ca πω, sa jīveśvara η2
bhairavi δ1δ2 π2 ] bhairavī γ1γ2 ε1 ε2 ζ2 ζ3, bhairavī tathā πω, tad dvayaṃ π1, seśvaraḥ η2, pārvati χ
Sources
Rasārṇava 1.19 harate ] harati RA Cf.Amṛtasiddhi 7.7ab

mūrcchito harate vyādhiṃ baddhaḥ khecaratāṃ nayet/

Testimonia
Yogacintāmaṇi f. 103v (\attr śāstrāntare śivavākyam)
HP 4.1

इन्द्रियाणां मनो नाथो मनोनाथस्तु मारुतः ।

मारुतस्य लयो नाथस्तं नाथं लयमाश्रयेत् ॥

indriyāṇāṃ mano nātho manonāthas tu mārutaḥ /

mārutasya layo nāthas taṃ nāthaṃ layam āśrayet //

Mind is the master of the senses; breath is the master of the mind [and] dissolution [of the mind] is the master of the breath. [The yogi] should take refuge in that master, dissolution [of the mind].

Readings

indriyāṇāṃ cett. ] indriyāṇi ζ2
manonāthas tu α1 α2 ε1 π1π2πω χ ] manonāthasu α3, manonāthaḥ su ζ2, manonāthaś ca γ1 δ1δ2 ζ3 η2, manaso nātha γ2
nāthas/nāthaḥ/nātho cett. ] nāthāḥ γ2
taṃ nāthaṃ layam āśrayet α1 α2 ε1 ζ2 ζ3 η2 πω ] tan nātho laya + + + α3, sa layo nādam āśritaḥ γ1γ2 δ2 π2 χ, laya nātha niraṃjanāṃ π1, layo dasamāśrayaḥ δ1
Testimonia
Haṭharatnāvalī 4.4, Yogacintāmaṇi f. 23r (\attr HP) taṃ nāthaṃ layam āśrayet ] sa layo nādam āśritaḥ HRĀ YCM
HP 4.1*1

सो'यमेवास्तु मोक्षाख्यो मास्तु वापि मतान्तरे ।

मनःप्राणलयानन्दो मयि कश्चित्प्रवर्तते ॥

so'yam evāstu mokṣākhyo māstu vāpi matāntare /

manaḥprāṇalayānando mayi kaścit pravartate //

Whether or not this [dissolution] is called liberation in another school, an extraordinary bliss from the dissolution of mind and breath arises in me.
Philological Commentary
The manuscripts attest two versions of the second line. It appears that the reading of ε, ζand πgroups, which we have adopted, was changed to remove the first person pronoun. The modified reading is prevalent in the γand δmanuscripts (manaḥprāṇalayānando nāpi kaś cit vibhidyate).

Readings

also included in γ1 γ2 δ1 δ2
so'yam evāstu ε1 ε2 ζ3 π1π2πω χ ] soyamo vāstu ζ2, svayam evāstu η2, ayam eva tu γ1γ2 δ1δ2
mokṣākhyo cett. ] vā mokṣaḥ η2
māstu vāpi ε1 ε2 ζ3 π1π2πω χ ] māstu kapi ζ2, sosti vāpi η2, 'stu vāpi sa γ2, yas tu vāpi δ1, yas tu vyāpi δ2, aya vāpi γ1
layānando γ1γ2 ε1 ε2 ζ3 π1 π2 ] layānanda ζ2, layāna πω, layo nādo δ1δ2, laye kaścid χ, °m apānaṃ vā η2
mayi ε1 ζ2 ζ3 π1 π2 ] māpi πω, nāpi γ1γ2 δ1δ2, bhuvi ε2, layaḥ η2, āna° χ
kaścit/°cid cett. ] kviṃcid δ1, °ndaḥ saṃ° χ
pravartate ε1 ζ2 ζ3 η2 π1 π2 χ ] pravartate na πω, pravartatām ε2, vibhedyate γ1, vibhidyate γ2 δ1δ2
Testimonia
Yogacintāmaṇi f. 23r (\attr HP) so ’yam evāstu ] ayam eva tu YCM

māstu ] astu YCM

layānando ] layo nādo YCM

na ca ] mayi YCM

pravartate ] vibhidyate YCM
HP 4.2

प्रणष्टोच्छ्वासनिश्वासः प्रध्वस्तविषयग्रहः ।

निश्चेष्टो निर्विकारश्च लयो जयति योगिनाम् ॥

praṇaṣṭocchvāsaniśvāsaḥ pradhvastaviṣayagrahaḥ /

niśceṣṭo nirvikāraś ca layo jayati yoginām //

The yogis' motionless and unchanging dissolution [of mind], in which inhalation and exhalation have disappeared [and] perception of sense objects has ceased, reigns supreme.
Philological Commentary
The fourth quarter of this verse differs from that of the North Indian recension of the Amanaska (quoted as the source) but is found in two South Indian manuscripts of the Amanaska.

Readings

praṇaṣṭocchvāsa δ1δ2 ε1 ] pranaṣṭocchvāsa γ2 ζ3 η2 πω, pranaṣṭosvāsa π1, pranaṣṭauśvāsa ζ2, prabhṛṣṭo \_ sa γ1, praṇaṣṭaśvāsa α1 χ, praṇaṣṭabhyāsa α2, pranaṣṭaḥ svā<<sa>> π2
niśvāsaḥ α1 ε1 ζ3 χ ] niśvāsa α2 πω, niḥśvāsaḥ π2pc ζ2 η2 π1, niḥśvāsa π2ac δ1δ2, niśvāsāḥ γ2, niśvāsā γ1
pradhvasta cett. ] prabhṛṣṭa ε1, pranaṣṭa η2
viṣaya cett. ] viṣayā ε1, viṣaga ζ2
grahaḥ α1 α2 δ1 ε1 η2 π2 πω χ ] grahāḥ γ1γ2 δ2, grataḥ π1, jvaraḥ ζ3, hvaraḥ ζ2
niśceṣṭo ε1 π2 πω χ ] niḥśceṣṭo α1, niścaiṣṭo α2, niśceṣṭā γ1γ2 δ1δ2 ζ3, niḥśreṣṭo π1, nidyeṣṭo ζ2, niścalo η2
nirvikāraś ca γ1 ε1 ζ2 ζ3 η2 π1π2πω χ ] nirvikārāś ca γ2 δ1δ2, nirvikāras tu α1, nivikalpas tu α2
layo cett. ] laye δ1, layaṃ γ1γ2 δ2
jayati cett. ] yānti ca γ1γ2 δ1δ2
yoginām α1 α2 ε1 ζ2 ζ3 π1π2πω χ ] yoginaḥ γ1γ2 δ1δ2 η2
Sources
Amanaska 2.21 nirvikāraś ca ] nirgatārambho A

layo jayati yoginām Av.l. ] hy ānandaṃ yāti yogavit A, layo jayati yoginaḥ Av.l.
Testimonia
Yogacintāmaṇi f. 27v (\attr Rājayoga), Haṭhasaṅketacandrikā f. 117 (\attr HP) praṇaṣṭocchvāsa YCM ] praṇaṣṭaśvāsa HSC

pradhvasta HSC ] vidhvasta YCM

grahaḥ YCM ] jvaraḥ HSC

nirvikāraś ca HSC ] nirgatārambho YCM

layo jayati yoginām ] hy ānandayati yogikaḥ YCM, layo jayati yoginā HSC
HP 4.3

उच्छिन्नसर्वसंकल्पो निःशेषाशेषचेष्टितः ।

स्वावगम्यो लयः को'पि जयतां वागगोचरः ॥

ucchinnasarvasaṃkalpo niḥśeṣāśeṣaceṣṭitaḥ /

svāvagamyo layaḥ ko'pi jayatāṃ vāgagocaraḥ //

May an extraordinary absorption reign supreme, in which all volition has been cut off and all activity ceased, intelligible [only] by means of itself and ineffable.

Readings

om. δ2
ucchinna cett. ] ucchinnaḥ α1 ε1 ζ3, ucchūna δ1
saṃkalpo cett. ] saṃkalpe δ1
niḥśeṣāśeṣa cett. ] niḥśeṣagata γ1γ2, niḥśeṣośeṣa α2 πω
ceṣṭitaḥ cett. ] ceṣṭitam π2, varjitaḥ ζ3
svāvagamyo α1 α2 δ1 η2 πω χ ] svāvagamya α3 ε1 π1, sovagamyo π2, svāgamyo ζ2, svānugamyo ζ3, svāgate cā γ1γ2
jayatāṃ vāgagocaraḥ α1α2α3 ε1 π2 ] japatāṃ vāgagocara ζ2, jāyatāṃ vāgagocaraḥ ζ3, jāyatāṃ cāpi gaucaraḥ π1, jāyate vāgagocaraḥ η2 πω χ, manovācām agocaraḥ γ1γ2 δ1
Sources
Amanaska 2.22 jayatāṃ Av.l. ] jāyate A, jayatā Av.l., jñāyatāṃ Av.l., jagatāṃ Av.l., japatāṃ Av.l., layatāṃ Av.l.
Testimonia
Yogacintāmaṇi f. 27v (\attr Rājayoga) niḥśeṣa ] nirgata YCM

ceṣṭitaḥ ] ceṣṭakaḥ YCM
HP 4.4

यत्र दृष्टिर्लयस्तत्र भूतेन्द्रियसनातनः ।

स्याच्छक्तिर्जीवभूतानां दृष्टिर्लक्ष्ये लयं गता ॥

yatra dṛṣṭir layas tatra bhūtendriyasanātanaḥ /

syāc chaktir jīvabhūtānāṃ dṛṣṭir lakṣye layaṃ gatā //

Dissolution, which is eternal in the elements and senses, occurs where the gaze is. The gaze that has dissolved into the focus becomes the power of living beings.

Readings

om. δ2
dṛṣṭir cett. ] dṛṣṭi α1 ζ3 η2, vṛṣṭir π2
sanātanaḥ α1 α2 ε1 ζ3 πω ] sanātana π1, sanātanaṃ ζ2, sanātanī γ1γ2 δ1 η2 π2 χ
syāc chaktir α1 γ1γ2 δ1 ] syāt saktir α2, sā śaktir ε1 ζ2 η2 π1π2πω χ, sa śaktir ζ3
jīva α1 α2 ε1 η2 π1π2πω χ ] sarva γ1γ2 δ1, bhāva ζ2 ζ3
bhūtānāṃ cett. ] bhūtānī γ1, bhūnāṃ ζ2
dṛṣṭir α1 α3 γ1γ2 η2 π2 πω ] dṛṣṭi α2 δ1 ε1 π1, dṛṣṭe ζ2 ζ3, dve a° χ
lakṣye layaṃ gatā ε1 ζ2 π1 πω ] lakṣe la(!) gatā α2, lakṣe layaṃ gatāḥ α1, lakṣy[e] layaṃ gataḥ α3, lakṣye layaṃ gate η2 χ, lakṣaṃ layaṃ gatau ζ3, lakṣe na saṃgatā γ2, lakṣana saṃgatā γ1, lakṣeṇa saṃgatā δ1, gacchel layaṃ gate π2
Sources
Candrāvalokana 8cd–9ab, Kaulajñānanirṇaya 3.2 layas ] manas CA KJN

sanātanaḥ ] sanātanam CA, sapudgala KJN

syāc chaktir ] sā śaktis CA, sa śāntis CAv.l.svaśakti KJN

jīvabhūtānāṃ ] sarvabhūtānāṃ CA, jīvabhūtā hi KJN (conj. Hatley), jīvabhūtāni KJNv.l.
Testimonia
Yogacintāmaṇi f. 24r (\attr Rājayoga), Haṭhasaṅketacandrikā f. 128r (\attr HP), Haṭhatattvakaumudī 49.25 (\attr HP) sanātanaḥ HTK ] sanātanī YCM HSC

syād chaktir ] na sā śaktir HTK

jīvabhūtānāṃ ] sarvabhūtānāṃ YCM HSC, bhāvabhūtānāṃ HTK

dṛṣṭir lakṣye layaṃ gatā ] dṛṣṭir lekṣeṇa saṃgatā YCM HSC, dṛṣṭe lakṣe kṣayaṃ gatā HTK
HP 4.5

वेदशास्त्रपुराणानि सामान्यगणिका इव ।

एकैव शाम्भवी मुद्रा गुप्ता कुलवधूरिव ॥

vedaśāstrapurāṇāni sāmānyagaṇikā iva /

ekaiva śāmbhavī mudrā guptā kulavadhūr iva //

The Vedas, Shastras and Puranas are like common prostitutes. Śām\-bhavī mudrā is unique and guarded like a woman of a good family.
Philological Commentary
See Birch 2013: 286 for more parallel verses.

Readings

pāda a ] om. α2 πω
purāṇāni α1 α3 ε1 ζ2 ζ3 η2 π1 π2 χ ] purāṇādyāḥ γ1, puraṇādyāḥ γ2, purāṇaughāḥ δ2, purāṇaiś ca δ1
pāda b ] om. α2 πω
sāmānya cett. ] samāni π2
gaṇikā cett. ] gaṇivā δ1
pāda c ] om. πω
ekaiva cett. ] idaṃ tu δ2
mudrā cett. ] māyā ζ3, vidyā η2
pāda d ] om. πω
guptā kulavadhūr iva α1 α2 γ1γ2 π1 π2 χ ] gopyā kulavadhūr iva η2, sarvatantreṣu gopitā ε1 ζ2 ζ3, sarvatantreṣu gopitā rakṣaṇīyā prayatnena guptā kulavadhūr iva δ1δ2
Sources
Amanaska 2.9 vedaśāstrapurāṇāni A ] vedaśāstrapurāṇādyāḥ Av.l., vedaśāstrāṇi sarvāṇi Av.l., vedaśāstrapurāṇādi Av.l.
Testimonia
Haṭharatnāvalī 4.27, Yogacintāmaṇi f. 24v (\attr Rājayoga), Haṭhatattvakaumudī 49.26 (\attr HP) purāṇāni HRĀ HTK ] purāṇaughāḥ YCM

eṣā sā ] ekaiva HRĀ YCM HTK
HP 4.6

अन्तर्लक्ष्यं बहिर्दृष्टिर्निमेषोन्मेषवर्जिता ।

एषा सा शाम्भवी मुद्रा सर्वतन्त्रेषु गोपिता ॥

antar lakṣyaṃ bahir dṛṣṭir nimeṣonmeṣavarjitā /

eṣā sā śāmbhavī mudrā sarvatantreṣu gopitā //

The focus is internal, the gaze external, unblinking: this is the śām\-bhavī mudrā concealed in all the Tantras.
Philological Commentary
As seen in the witnesses of the Amanaska, which is the source of this verse, the spellings lakṣya and lakṣa occur randomly across the manuscripts. See Birch 2013: 287 for more parallel verses.

Readings

om. ζ2 ζ3
lakṣyaṃ α2 π2ac γ1γ2 η2 πω χ ] lakṣā δ1, lakṣyo δ2, lakṣ(y)a α1 π2pc ε1 π1
bahir cett. ] mano η2
dṛṣṭir cett. ] dṛṣṭi α2 δ1 ε1 η2 πω
nimeṣonmeṣa cett. ] nirmiṣonmeṣa γ1 π1
varjitā cett. ] varjjitaḥ δ2 π1
eṣā sā α1 ε1 π1 π2 χ ] eṣāsau α2, eṣā hi πω, eṣā tu η2, eṣā vai δ2, saiṣā tu γ1γ2 δ1
sarvatantreṣu cett. ] sarvatantreṣu śastreṣu δ1, vedaśāstreṣu χ
Sources
Amanaska 2.10, Candrāvalokana 1 lakṣyaṃ A CA ] lakṣya Av.l., lakṣaṃ Av.l., lakṣā Av.l., lakṣo Av.l.

varjitā A ] varjitaḥ CA

eṣā sā ] eṣā hi A, iyaṃ sā CA
Testimonia
Yogacintāmaṇi f. 24v (\attr Rājayoga) eṣā sā ] eṣā tu YCM
HP 4.7

अन्तर्लक्ष्यविलीनचित्तपवनो योगी यदा वर्तते

दृष्ट्या निश्चलतारया बहिरधः पश्यन्नपश्यन्नपि ।

मुद्रेयं खलु खेचरी भवति सा युष्मत्प्रसादाद्गुरो

शून्याशून्यविवर्जितं स्फुरति यत्तत्त्वं पदं शाम्भवम् ॥

antarlakṣyavilīnacittapavano yogī yadā vartate

dṛṣṭyā niścalatārayā bahir adhaḥ paśyann apaśyann api /

mudreyaṃ khalu khecarī bhavati sā yuṣmatprasādād guro

śūnyāśūnyavivarjitaṃ sphurati yat tattvaṃ padaṃ śāmbhavam //

When the yogi's mind and breath have dissolved in the internal focus while he is looking outwards and down with a gaze in which the pupils are unmoving, even though he is not looking [at anything], this indeed is khecarī mudrā. O guru, it manifests because of your favour and is that reality which is Śambhu's state, free from what is void and not void.
Philological Commentary
On the similarity of śāmbhavī and khecarī mudrās in 4.5–7, see the note on 4.8.
Metre: Śārdūlavikrīḍita

Readings

lakṣya α1 δ1δ2 ε1 η2 π1 π2 χ ] lakṣa α2 γ1γ2 ζ2 ζ3 πω
yadā cett. ] yathā η2, sadā α1α2α3 ζ2
dṛṣṭyā cett. ] dṛṣṭvā η2, dṛṣyā π1, dṛśyā πω
tārayā cett. ] tālayā π1, tāra γ1
bahir cett. ] hir γ1
adhaḥ α1α2α3 ε1 ζ3 η2 π1π2πω χ ] adhraḥ ζ2, asau γ1γ2 δ1δ2
paśyann apaśyann api α2 δ1δ2 ε1 ζ2 ζ3 χ ] paśyann apaśyann ivā α1, paśyan na paśyaty api γ1γ2, paśyann api η2, paśyan na paśyet tataḥ π1 πω, paśyen na paśyet tataḥ π2
mudreyaṃ cett. ] mudre ζ3
khecarī α1 α2 η2 π1 πω ] śāmbhavī γ1γ2 δ1δ2 ε1 ζ2 ζ3 π2 χ
bhavati sā cett. ] bhavati πω, °ti kathitā ε1
yuṣmat α1 α2 δ1δ2 ζ2 ζ3 πω ] <<yu>>ṣmat γ2, yuṣmān η2, puṣpat γ1, yasya ε1 π2, yāsya π1, labdhā χ
guro γ1γ2 δ1 ζ3 η2ac π1 πω ] guroḥ δ2 ε1 ζ2 η2pc π2 χ, gurau α1, gure α2
śūnyāśūnya cett. ] śūnyāc chūnya π2
vivarjitaṃ cett. ] vivarjite γ1, vivarjiti δ1, vivarjito α2, vilakṣaṇaṃ χ
sphurati cett. ] spharati δ1
yat cett. ] ya πω, [pta]t δ1, tat α1 χ, ttat α2
padaṃ cett. ] om. ε1 ζ2
Sources
Candrāvalokana 2 paśyann api ] paśyet sadā CA

yuṣmat ] yukta CA, yuktā CAv.l., yuṣṭa CAv.l.
Testimonia
Yogacintāmaṇi f. 24v (\attr HP), Anubhavanivedana 1, Haṭhatattvakaumudī 49.27 (\attr HP) lakṣya YCM AN ] lakṣa HTK

adhaḥ HTK ] asau YCM AN

khecarī ] śāmbhavī YCM AN HTK

guro YCM AN ] guroḥ HTK
HP 4.8

श्रीशाम्भव्याश्च खेचर्या अवस्थायामभेदता ॥*

śrīśāmbhavyāś ca khecaryā avasthāyām abhedatā //*

There is no difference between the states of śāmbhavī and khecarī.
Philological Commentary
This line may be authorial because it is explaining the fact that 4.6 and 4.7 teach similar techniques called śāmbhavī mudrā and khecarī mudrā respectively. One would expect a verse on khecarī mudrā to be explaining the insertion of the tongue in the nasopharyngeal cavity (cf. 3.33–48), but the practice of meditating by fixing the gaze is called khecarī mudrā in 4.7 (as attested by α, ηand πmanuscripts) and manuscripts of the Candrāvalokana, the text from which Svātmārāma borrowed this verse. It is, therefore, likely that he added 4.8 to explain that śām\-bhavī and khecarī mudrās are the same with respect to the gaze and meditative state of mind. A similar conflation occurs in the Śivayogapradīpikā (5.3).

Readings

om. ζ2 ζ3 η2
°vyāś ca khecaryā α1 γ2 δ1δ2 χ ] °vāś ca khecaryā ε1, °vyāḥ khecaryā \_ γ1, °vyā(ḥ) khecaryāś ca π1π2πω, °vyā khecaryā α2, °vavyā khecaryā α3
avasthāyām abhedatā π1 ] hy avasthāyām abhedataḥ π2, avasthāyāṃ na bhedataḥ α1 ε1, avasthāyā na bhedataḥ α3, avasthāyasya bhedataḥ α2, avasthādhāmabhedataḥ χ, avasthāyāṃ ca bhedatā πω, avasthā ca na bhedataḥ (°naḥ ) γ1γ2, avasthā balabhedataḥ δ1δ2
Testimonia
Yogacintāmaṇi f. 25r (\attr HP), Haṭhasaṅketacandrikā f. 128r–128v (\attr HP) śāmbhavyāś ca khecaryā HSC ] śāmbhavyāḥ khecaryāś ca YCM

avasthāyām abhedatā ] avasthāṃ ca labhed ataḥ YCM, avasthāṃ tu labhed ataḥ HSC
HP 4.9

पाताले यद्विशति सुषिरं मेरुमूले तदस्मिन्

तत्त्वं चैतत्प्रवदति सुधीस्तन्मुखं निम्नगानाम् ।

चन्द्रात्सारः स्रवति वपुषस्तेन मृत्युर्नराणां

तं बध्नीयात्सुकरणमृदा नान्यथा कायसिद्धिः ॥

pātāle yad viśati suṣiraṃ merumūle tad asmin

tattvaṃ caitat pravadati sudhīs tan mukhaṃ nimnagānām /

candrāt sāraḥ sravati vapuṣas tena mṛtyur narāṇāṃ

taṃ badhnīyāt sukaraṇamṛdā nānyathā kāyasiddhiḥ //

That which enters the aperture into the underworld, which exists at the base of Meru, the wise yogi say that is the truth, the source of [all] rivers. [Likewise,] the essence of the body flows from the moon. Because of that, people die. One should dam that [essence] with the earth that is the good mudrā. Otherwise, there is no bodily perfection.
Philological Commentary
On the position of these verses in the various recensions of the text, see the introduction (ref??).

The first half of the verse has many variants among the witnesses, and none of the variants are satisfactory. A different version is found in the Jyotsnā (3.52) and some manuscripts belonging to lower branches of the stemma (e.g., η2, πω, etc.). This version was likely inserted into chapter three of α2, which seems to best represent it:

yat prāleyaṃ pihitasukhire merumūle yad astī

tasmi tvaṃ pravadati sudhīs tan mukhaṃ nimnagānām

With the help of other manuscripts (in particular of the γgroup), the above can be emended and understood as follows:

yat prāleyaṃ pihitasuṣiraṃ merumūrdhny asti tathyaṃ

tasmiṃs tattvaṃ pravadati sudhīs tan mukhaṃ nimnagānām

suṣiraṃ ] sukhire α2\textbullet mūrdhny P8 ] mūle α2\textbullet asti tathyaṃ ] yad astī α2
“That cool liquid by which the aperture is filled at the top of Meru and exists as the truth, the wise [yogi] says that is the source of [all] rivers.”
Metre: Mandākrāntā

Readings

included in α1α2α3 γ1γ2 δ1 δ3, found after X4.42 γ1γ2 δ1
pātāle yad viśati (em.) ] pātāle yadvitaya α1 α2, pātāḷe yadvita .. α3, pātālād yad viśati γ1γ2, pātālād vā viyati δ1 δ3
suṣiraṃ α2 ] suśiraṃ α1, śikhiraṃ γ1, śikharaṃ γ2, śikhare δ1 δ3
tad asmin α1 ] yadismi α2, tasti γ1, tad asti γ2, tadāstā δ1, tad āste δ3
sudhīs tan mukhaṃ α1 γ1γ2 ] sudhīḥ saṃmukhaṃ δ3, sudhī sanmukhaṃ α2, susaṃmukhaṃ δ1
sāraḥ γ1γ2 ] srāvaḥ δ1 δ3, sāro α1 α2
sravati γ1 δ3 ] śravati δ1, savati γ2, grasati α1, om. α2
vapuṣas α1 α2 γ1 δ1 δ3 ] puruṣas γ2
taṃ badhnīyāt α1α2α3 γ2 δ1 δ3 ] tadvahmaṃpāt γ1
sukaraṇamṛdā α1 α2 ] sukaraṇāmudā α3, svakaraṇamṛdā γ2 δ3, svakaraṇaimṛdā γ1, svakaraṇamṛjā δ1
kāyasiddhiḥ α1 γ2 δ3 ] kāyaḥ siddhiḥ γ1, kāryasiddhi(ḥ) α2 α3 δ1
Testimonia
Haṭharatnāvalī 4.30, Yogacintāmaṇi f. 75r (\attr HP), Yuktabhavadeva 7.220 (\attr Gorakṣa\-nātha), Haṭha\-tattva\-kaumudī 14.26 (\attr HP) pātāle yad viśati HRĀ YBhD ] pātāle yad vitata HTK, tat pātālād viyati YCM

suṣiraṃ HRĀ YBhD HTK ] śikhare YCM

mūle YBhD YCM HTK ] mūlaṃ HRĀ

tad asmin HTK ] tad asti HRĀ YCM, yad asti YBhD

tattvaṃ HRĀ YCM ] tadvac YBhD HTK

pravadati YBhD HTK YCM ] vadati HRĀ

sudhīs YCM YBhD HTK ] sudhā HRĀ

tan mukhaṃ HRĀ YBhD HTK ] saṃmukhe YCM

sāraḥ YCM YBhD HTK ] sāraṃ HRĀ

taṃ badhnīyāt HTK ] tad badhnīyāt HRĀ YCM, badhnīyāt tat YBhD

sukaraṇamṛdā HTK ] sukharatimṛdur HRĀ, svakaraṇamṛdā YCM, sukaraṇam atho YBhD

kāyasiddhiḥ YCM YBhD HTK ] kāryasiddhiḥ HRĀ
HP 4.10

यत्किंचित्स्रवते चन्द्राद् अमृतं दिव्यरूपिणः ।

तत्सर्वं ग्रसते सूर्यस् तेन पिण्डं जरायुतम् ॥

yat kiṃcit sravate candrād amṛtaṃ divyarūpiṇaḥ /

tat sarvaṃ grasate sūryas tena piṇḍaṃ jarāyutam //

The sun devours whatever nectar flows from the divine moon. As a result, the body is afflicted by old age.

Readings

only included in α1α2α3
Testimonia
Haṭharatnāvalī 2.72 (on viparītakaraṇī), Yogacintāmaṇi f. 77v (\attr HP) divyarūpinaḥ ] divyarūpi ca HRĀ YCM

jarāyutam ] vināśi ca HRĀ YCM
HP 4.11

तत्रास्ति करणं दिव्यं सूर्यस्य मुखबन्धनम् ।

गुरूपदेशतो ज्ञेयं न तु शास्त्रार्थकोटिभिः ॥

tatrāsti karaṇaṃ divyaṃ sūryasya mukhabandhanam /

gurūpadeśato jñeyaṃ na tu śāstrārthakoṭibhiḥ //

There is a divine bodily position for this, which blocks the mouth of the sun. It is to be known from the teaching of a guru and not through the countless scriptural teachings.

Readings

only included in α1α2α3
mukhabandhanam (em.) ] paribandhanaṃ α1 α2, illeg. α3
Testimonia
Haṭharatnāvalī 2.73 (on viparītakaraṇī), Yogacintāmaṇi f. 77v (\attr HP) karaṇaṃ divyaṃ YCM ] divyaṃ karaṇaṃ HRĀ
HP 4.11*1

तारे ज्योतिषि संयोज्य किंचिदुन्नमयेद्भ्रुवौ ।

पूर्वयोगस्य मार्गो'यमुन्मनीकारकः क्षणात् ॥

tāre jyotiṣi saṃyojya kiṃcid unnamayed bhruvau /

pūrvayogasya mārgo'yam unmanīkārakaḥ kṣaṇāt //

[The yogi] should fix the pupils on a light and slightly raise the eyebrows. This is the way of the preliminary yoga, which immediately brings about the beyond-mind state.
Philological Commentary
This and the next verse (X4.41–42) are from the South Indian recension of the Amanaska, a later rewriting of that work which incorporates these verses in an additional passage on Tārakayoga, which is presented in this recension as the preliminary yoga (pūrvayoga). It appears to have been added here to elaborate on the meditation of fixing the gaze that is taught in 4.4–7 = X4.36–39.

Readings

also included in δ1 δ2
pāda a ] also included in γ1 γ2
tāre γ2 δ2 ζ3 π1 χ ] tāra δ1 πω, tārāṃ π2, tārā η2, tāvad ζ2, vāre γ1, kalāṃ ε1, kalā ε2
jyotiṣi γ1γ2 δ2 ε1 ε2 ζ3 π2 χ ] jyotiṣīṃ π1, jyotīṣa πω, jyotiso δ1, yotiṣi ζ2, jyotiṣu η2
saṃyojya cett. ] saṃyojyā η2, samojyaṃ γ1, jojya δ1
pāda b ] also included in γ1 γ2
unnamayed ε1 ε2 ζ3 π1π2πω χ ] uccālayed γ1 δ2, uccalayed γ2, uccārayed η2, uccācayed δ1, uṣṭānnama ζ2
bhruvau cett. ] bhūvo<<ḥ>> γ1
pūrvayogasya mārgo'yam δ2 ε1 ε2 ζ2 ζ3 π1 πω ] pūrvayogasya mārgeṇa π2, sūryayogasya mārge ca η2, pūrvayogasya māhātmyam δ1, pūrvayogaṃ mano yuñjann χ
unmanī δ1δ2 ε1 ε2 ζ2 ζ3 π1 πω χ ] hy unmanī π2, yunmanī η2, kiṃcid un° ε1
kārakaḥ kṣaṇāt ε1 π1 χ ] kārakakṣaṇāt π2, kārakaṃ kṣaṇāt ζ2, kāraṇaḥ kṣaṇāt πω, kāraṇaṃ kṣaṇāt ε2, karaṇaṃ kṣaṇāt δ1δ2 ζ3, kāralakṣaṇam η2
Sources
Amanaska 1.8 (South Indian Recension) tāre ] netre A

unmanīkārakaḥ kṣaṇāt A ] unmunikārakakṣaṇāt Av.l., unmanīkāraṇaṃ kṣaṇāt Av.l., unmanākāśakaḥ kṣaṇāt Av.l.
Testimonia
Yogacintāmaṇi f. 25r (\attr HP), Haṭhasaṅketacandrikā ff. 128r–128v (\attr HP) unnamayed HSC ] uccālayed YCM

kārakaḥ ] karaṇaḥ YCM, karaṇam HSC
HP 4.11*2

केचिदागमजालेन केचिन्निगमसंकुलैः ।

केचित्तर्केण मुह्यन्ति नैव जानन्ति तारकम् ॥

kecid āgamajālena kecin nigamasaṃkulaiḥ /

kecit tarkeṇa muhyanti naiva jānanti tārakam //

Some are confused by the multitude of tantric texts, some by the mass of vedic texts and some by reasoning. They do not know what causes one to cross over (tārakam).
Philological Commentary
In the source text tārakam refers to Tāraka yoga, one of two yogas taught in the South Indian recension of the Amanaska.

On why this verse is in greyscale, see the note to X4.41.

Readings

also included in δ1 δ2
āgama cett. ] nigama ε1 ε2
jālena cett. ] yogena η2
nigama ζ2 η2 π1 π2 χ ] niyama δ1δ2 πω, nima ζ3, āgama ε1 ε2
saṃkulaiḥ ε1 ε2 ζ2 η2 π1 π2 χ ] saṃkule ζ3 πω, saṃkulāḥ δ2, saṃkulā δ1
Sources
Amanaska 1.11 (South Indian Recension)
Testimonia
Yogacintāmaṇi f. 25r (\attr HP), Haṭhatattvakaumudī 49.29 (\attr HP) saṃkulaiḥ ] saṃkulāḥ YCM, saṃkule HTK
HP 4.11*3

अर्धोद्घाटितलोचनः स्थिरमना नासाग्रदत्तेक्षणः

चन्द्रार्कावपि लीनतामुपनयन्निष्पन्दभावान्तरे ।

ज्योतीरूपमशेषबाह्यरहितं देदीप्यमानं परं

तत्त्वं तत्पदमेति वस्तु परमं वाच्यं किमत्राधिकम् ॥

ardhodghāṭitalocanaḥ sthiramanā nāsāgradattekṣaṇaḥ

candrārkāv api līnatām upanayan niṣpandabhāvāntare /

jyotīrūpam aśeṣabāhyarahitaṃ dedīpyamānaṃ paraṃ

tattvaṃ tat padam eti vastu paramaṃ vācyaṃ kim atrādhikam //

By leading the moon and sun to dissolution in a motionless state, the [yogi], his eyes half open, mind steady, and gaze placed at the tip of the nose, attains the supreme reality (vastu), the state that is the highest principle (tattva), whose form is light, which is devoid of anything external and is shining intensely. What more is to be said here?
Philological Commentary
This verse is not in the αmanuscripts and was probably added because it elaborates on the gaze. In the Candrāvalokana (the source text) and the Anubhavanivedana, it follows X4.39, which may explain its position in the γand δgroups. The attentive reader will notice that we have decided against manuscripts that agree with the source text. The reason is based on our stemmatic considerations. Cumulative evidence supports the origin of the additional verses at the beginning of the fourth chapter in the hyparchetype of the εmanuscripts. We suspect these verses contaminated the πgroup's copies very early. To complicate matters, the scribe was familiar with the source text and corrected the readings accordingly.
Metre: Śārdūlavikrīḍita

Readings

also included in γ1 γ2 δ1
ardhodghāṭita cett. ] arddhoghāṭita π1, arddhocchā[d]ita γ1, ardhonmīlita χ
locanaḥ δ1 ζ3 χ ] locana γ1γ2 ε1 ε2 ζ2 η2 π1π2πω
sthira cett. ] sthila γ1
°kṣaṇaḥ/-aś cett. ] °kṣaṇāś γ1 πω, °kṣaṇaṃ ζ2
candrārkāv cett. ] cāndrārkāv πω, candrārkau η2
api cett. ] avi γ2, aca ζ2, ca vi° η2
upanayan ε1 χ ] apanayan ε2, upanayen γ1γ2 δ1 ζ2 ζ3, upagatau π1π2πω, gatau η2
niṣpanda cett. ] nirvyaṃda π1, diṣyanda ε2, nikṣipya η2
bhāvāntare ε1 ε2 ] bhāvo'ntare γ1 δ1, bhāvotare γ2, bhāsoṃtare η2, bāṣpaṃ tataḥ ζ3, vāpyaṃ tataḥ ζ2, rūpaṃ tataḥ π2, rūpaṃ tanu π1, rūpatanu πω, bhāvena yaḥ χ
rūpam cett. ] rūpa ζ2 ζ3, yatsyam γ2
aśeṣa cett. ] viśeṣa ζ2 ζ3
bāhyarahitaṃ cett. ] bījam akhilaṃ χ
dedīpya cett. ] devadīpya γ1
tat cett. ] yac η2
padam eti γ1γ2 δ1 χ ] param eti ε1 ε2 π1π2πω, param asti ζ2 ζ3, carama η2
vastu cett. ] vasta γ1, yastu π1 πω, yat tu π2
vācyaṃ cett. ] vāpyaṃ γ1
atrādhikam cett. ] andrādhikaṃ γ1, atrāsanaṃ δ1
Sources
Candrāvalokana 3 upanayan ] upagatau CA

bhāvāntare ] rūpaṃ vapuḥ CA

vastu ] yat tu CA
Testimonia
Yogacintāmaṇi ff. 24v–25r (\attr HP), Anubhavanivedana 2, Haṭhatattvakaumudī 49.30 (\attr HP) upanayan ] upanayen YCM HTK, upagatau AN

niṣpanda ] niḥspanda YCM, trispanda AN, nispanda HTK

bhāvāntare AN ] bhāvottare YCM, vācyaṃ tataḥ HTK

jyotīrūpam aśeṣa YCM AN ] jyotīrūpaviśeṣa HTK

dedīpyamānaṃ YCM HTK ] caikaṃ pumāṃsaṃ AN

padam eti YCM AN ] param asti HTK
HP 4.11*4

दिवा न पूजयेल्लिङ्गं रात्रौ नैव च पूजयेत् ।

सततं पूजयेल्लिङ्गं दिवारात्रिनिरोधतः ॥

divā na pūjayel liṅgaṃ rātrau naiva ca pūjayet /

satataṃ pūjayel liṅgaṃ divārātrinirodhataḥ //

[The yogi] should not worship the liṅga by day, nor should he worship it by night. He should worship the liṅga constantly, by suppressing day and night.
Philological Commentary
The manuscripts transmit readings for the last verse quarter that either contradict or repeat the statements in the first line. This problem likely occurred through some kind of dittographical error. We have therefore adopted the reading of Jyotsnā 4.42d (nirodhataḥ), which is the same as the source text.

Readings

divā na ε1 ε2 ζ2 ζ3 π1π2πω χ ] vāsare η2
rātrau naiva ca pūjayet ζ2 π1 ] rātrau naiva prapūjayet ε1 π2 πω, rātrau caiva na pūjayet ε2 η2 χ, rātrau liṃgaṃ na pūjayet ζ3
satataṃ ε1 ε2 ζ2 ζ3 η2 π1π2πω ] sarvadā χ
divārātrinirodhataḥ χ ] divārātraṃ na pūjayet ε1 ε2 π1 πω, divārātrau na pūjayet ζ2 ζ3 η2, divārātrau ca pūjayet π2
Sources
Khecarīvidyā 3.19 divā na ] na divā KhV

rātrau naiva ca pūjayet ] na rātrau ca maheśvari KhV

satataṃ ] sarvadā KhV
Testimonia
Haṭhasaṅketacandrikā f. 128v (\attr HP) ca pūjayet ] prapūjayet HSC

divārātrinirodhataḥ ] divārātrau ca pūjayet HSC

अथ खेचरी ।

atha khecarī /

Now khecarī:

Readings

only included in π1 π2 χ
khecarī π2 χ ] khecarīsamādhiḥ π1
HP 4.11*5

सुषिरो ज्ञानजनकः पञ्चस्रोतःसमन्वितः ।

तिष्ठते खेचरी मुद्रा तस्मिन्शून्ये निरञ्जने ॥ *

suṣiro jñānajanakaḥ pañcasrotaḥsamanvitaḥ /

tiṣṭhate khecarī mudrā tasmin śūnye nirañjane // *

There is a hollow that generates knowledge and has five streams. Khecarīmudrā is situated in that pure void.
Philological Commentary
This verse may not be referring to the cavity in which the tongue is placed but perhaps to a more esoteric sense based on the meaning of pañcasrotas as the five streams of tantric Śaiva teachings, which in this case generate knowledge. On pañcasrotas, see Tāntrikābhidhānakośa 2013, vol. 3: 361.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

om. χ
suṣiro ε1 ε2 ζ2 ] sukhiro π2, susthiro π1, sukhiraṃ η2 πω, dṛṅmukhaṃ ζ3
janakaḥ ε1 ε2 ζ2 π1 π2 ] janakaṃ η2 πω, jaṃnakaṃ ζ3
samanvitaḥ ε1 ε2 ζ2 π1 π2 ] samanvita πω, samanvitaṃ ζ3, samanvite η2
tasmin śūnye η2 ] tasmāc chūnye ε1 ε2 ζ3 π1 π2, satyaṃ tatra ζ2, om. πω
nirañjane ε1 ε2 ζ3 η2 π1 π2 ] na saṃśayaḥ ζ2, om. πω
Testimonia
Haṭhasaṅketacandrikā f. 128v (\attr HP) suṣiro jñānajanakaḥ ] suṣiraṃ jñānajanakaṃ HSC

samanvitaḥ ] samanvitaṃ HSC
HP 4.11*6

सव्यदक्षिणनाडीस्थो मध्ये चलति मारुतः ।

तिष्ठते खेचरी मुद्रा तस्मिन्स्थाने न संशयः ॥

savyadakṣiṇanāḍīstho madhye calati mārutaḥ /

tiṣṭhate khecarī mudrā tasmin sthāne na saṃśayaḥ //

The breath in the left and right channels moves into the middle. Without doubt, khecarīmudrā abides in that place.

Readings

pāda a ] om. πω
nāḍī ζ3 π1 π2 ] nāḍi ε1 ε2 ζ2 η2 χ
pāda b ] om. πω
madhye ε1 ε2 ζ2 η2 π1 π2 χ ] madhyaṃ π1, madhya ζ3
calati ε1 ζ2 ] carati ε2 π1 π2 χ, carita ζ3, vahati η2
pāda c ] om. πω
tiṣṭhate khecarī mudrā ε1 ε2 ζ2 ζ3 η2 π1 π2 χ ] om. πω
tasmin sthāne ε1 ε2 ζ3 π1π2πω χ ] satyaṃ tatra ζ2, tatra satyaṃ η2
HP 4.11*7

चित्तं चरति खे यस्माज् जिह्वा चरति खे गता ।

तेनैषा खेचरी नाम मुद्रा सिद्धैर्नमस्कृता ॥

cittaṃ carati khe yasmāj jihvā carati khe gatā /

tenaiṣā khecarī nāma mudrā siddhair namaskṛtā //

Philological Commentary
See 3.37, where this verse is also found.

Readings

om. η2 χ
khe gatā ε2 ζ2 π1π2πω ] khe yadā ε1, vegataḥ ζ3
tenaiṣā ε1 ζ3 π1 πω ] teneyaṃ π2, tenaiva ζ2, iyaṃ ca ε2
nāma ε1 ε2 ζ2 π1 πω ] mudrā ζ3 π2
mudrā ε1 ε2 ζ2 π1 πω ] satyaṃ ζ3, sarva π2
namaskṛtā ε1 ε2 ζ2 π1π2πω ] nigadyate ζ3
HP 4.11*8

इडापिङ्गलयोर्योगे शून्यं चैवानिलं ग्रसेत् ।

तिष्ठते खेचरी मुद्रा तत्र सत्यं न संशयः ॥

iḍāpiṅgalayor yoge śūnyaṃ caivānilaṃ graset /

tiṣṭhate khecarī mudrā tatra satyaṃ na saṃśayaḥ //

At the juncture of Iḍā and Piṅgalā, the void devours the breath. Khecarīmudrā abides there. This is undoubtedly true.
Philological Commentary
Cf. Rāghavabhaṭṭa ad Śāradātilaka 25.43: suṣumṇāyām eteṣu parvasu iḍāpiṅgalayor yogo bhavatīti jñeyam.

Readings

om. ζ3 η2
yoge ε1 ε2 ζ2 π1π2πω ] madhye χ
śūnyaṃ ε1 ε2 π2 χ ] śūnye ζ2 π1, śūne πω
caivānilaṃ ε1 ε2 ζ2 πω χ ] caiva bilaṃ π1 π2
graset ε1 ε2 ζ2 π1 πω χ ] viśet π2
tiṣṭhate ε1 ε2 ζ2 π2 πω χ ] tiṣṭhati π1
tatra satyaṃ na saṃśayaḥ ε1 ε2 π1 ] satyaṃ tatra na saṃśayaḥ ζ2, tatra satyaṃ punaḥ punaḥ π2 πω χ
Testimonia
Upāsanāsārasaṅgraha (IFP Transcript T1095) p. 42. śūnyaṃ ] śūnye USS

na saṃśayaḥ ] punaḥ punaḥ USS
HP 4.11*9

सोमसूर्यद्वयोर्मध्ये निरालम्बे तले पुनः ।

संस्थिता व्योमचक्रे या सा मुद्रा नाम खेचरी ॥

somasūryadvayor madhye nirālambe tale punaḥ /

saṃsthitā vyomacakre yā sā mudrā nāma khecarī //

The mudrā situated in the cakra of the void (vyomacakre) in the middle of the moon and sun on an unsupported surface is [the mudrā] called khecarī.
Philological Commentary
The reading tale is suspect, as is nirālambāntare, the conjecture of Brahmānanda.

The vyomacakra (`the cakra of space') is also mentioned in a half-verse that was added to some later recensions of the Haṭhapradīpikā (see 3.34*1) and states that vyomacakra is another name for khecarīmudrā. In Jyotsnā 4.45, Brahmānanda states that the vyomacakra is associated with all the voids in the middle of the brow (bhrūmadhye sarvakhānāṃ samanvayāt) and, in the Haṭhasaṅketacandrikā (f. 129v), Sundaradeva says that it is called the Brahmarandhra, which is between Iḍā and Piṅgalā (iḍāpiṅgalāntargataṃ brahmarandhrākhyaṃ vyomacakraṃ tat khecarīmudrāṃ śaktiṃ kuryād ...). See above, .

Readings

somasūryadvayor ε1 ε2 ζ2 η2 ] candrasūryadvayor ζ3, sūryācandramasor π1π2πω χ
nirālambe tale ζ2 ζ3 π2 πω ] nirālambatale ε2 π1, nirālambe kale ε1, nirālambo'ntarā η2, nirālambāntare χ
Testimonia
Upāsanāsārasaṅgraha (IFP Transcript T1095) p. 41, Gorakṣasiddhāntasaṅgraha p. 37 somasūryadvayor ] sūryacandramasor GSS

tale USS ] nile GSS

yā sā mudrā nāma GSS ] sā mudrā nāma ca USS
HP 4.11*10

सा मयोद्भेदिता वामा साक्षाच्च शिववल्लभा ।

पूरयेन्मारुतं दिव्यं सुषुम्णा पश्चिमे मुखे ॥

sā mayodbheditā vāmā sākṣāc ca śivavallabhā /

pūrayen mārutaṃ divyaṃ suṣumṇā paścime mukhe //

Brought forth by me, the lovely sweetheart of Śiva in bodily form, the Suṣumṇā should fill herself with the divine air through her rear mouth.
Philological Commentary
The referent of mayā is unspecified, and no source text has been identified. We assume it refers to the speaker, who might be Śiva. The εmanuscripts have māyodbheditā for mayodbheditā, but it is hard to make sense of this. If correct, udbheditā would more likely mean “produced” or “made manifest”. Alternatively, the first line of this verse could be referring to khecarīmudrā, in which case its being produced by māyā would make more sense. In the second line, Brahmānanda’s reading suṣumnāṃ is tempting. The line would then mean, “[The yogi] should fill Suṣumṇā with divine breath through the rear opening”.

Readings

om. π2
sā mayodbheditā vāmā π1 πω ] sā māyodbhedikā vāmā ε1, sā māyābhedito vāmā ε2, sā mayodve \_ tā vāmā ζ2, sā mayodve[dh]itā vāmā ζ3, somayodbheditā dhāma η2, somād yatroditā dhārā χ
sākṣāc ca ζ2 ζ3 π1 πω ] sākṣād vai η2, sā sākṣāt ε1 ε2, sākṣāt sā χ
pūrayen ε1 ε2 ζ2 ζ3 π1 πω ] pūrayed χ, pūjayed η2
mārutaṃ divyaṃ ζ2 ζ3 π1 πω ] na tu tad divyaṃ ε1, satataṃ divyaṃ ε2, atulāṃ divyāṃ η2 χ
suṣumṇā ε1 ε2 ζ2 ζ3 η2 π1 πω ] suṣumṇāṃ χ
paścime ε1 ε2 ζ2 ζ3 η2 π1 χ ] paścimā πω
Testimonia
Yogasārasaṅgraha p. 61 (\attr Praṇavacintāmaṇi) sā mayodbheditā vāmā sākṣāc ca ] sā mayā viditā yā māyā sākṣāc YSS
HP 4.11*11

पुरस्ताच्चैव पूर्येत निश्चिता खेचरी भवेत् ।

अभ्यसेत्खेचरीमुद्रामुन्मनी संप्रजायते ॥

purastāc caiva pūryeta niścitā khecarī bhavet /

abhyaset khecarīmudrām unmanī saṃprajāyate //

And if [she] fills herself from the front, khecarī definitely arises. [The yogi] should practise khecarīmudrā. The state beyond mind arises.
Philological Commentary
We have understood niścitā as an adverb. No witnesses have niścitam, but we see no other way of taking niścitā.

Readings

niścitā ε1 ε2 ζ2 ζ3 π1π2πω χ ] niśritā η2
abhyaset ε1 ε2 ζ2 π1 π2 ] abhyase πω, abhyastā η2 χ, om. ζ3
khecarīmudrām ε1 ε2 ζ2 π2 πω ] khecarīṃ mudrām π1, khecarīmudrā η2 χ, om. ζ3
unmanī ε1 ε2 ζ2 η2 π1π2πω ] py unmanī χ, om. ζ3
saṃprajāyate ε1 ε2 ζ2 η2 χ ] sāṃdrajāyate π1, sā prajāyate π2 πω, om. ζ3
Testimonia
Upāsanāsārasaṅgraha p. 135
HP 4.11*12

अभ्यसेत्खेचरीमुद्रां तावत्स्याद्योगनिद्रितः ।

संप्राप्तयोगनिद्रस्य कालो नास्ति कदाचन ॥

abhyaset khecarīmudrāṃ tāvat syād yoganidritaḥ /

saṃprāptayoganidrasya kālo nāsti kadācana //

[The yogi] should practise khecarīmudrā until he falls into a yogic sleep. For one who has attained yogic sleep, death never arises.

Readings

abhyaset ε1 ζ2 π1π2πω χ ] abhyasat ζ3, abhyasya ε2, abhyaste η2
khecarī ε1 ε2 ζ2 ζ3 η2 π1π2πω ] khecarīṃ χ
mudrāṃ ε1 ζ3 η2 ] mudrā ε2 ζ2, tāvad π1π2πω χ
tāvat ε1 ε2 ζ2 ζ3 η2 ] yāvat π1π2πω χ
yoganidritaḥ ε1 ζ2 ζ3 π2 χ ] yoganidritāḥ π1, yoganidratāḥ η2, yoganiṃdrataḥ πω, coramudritā ε2
Testimonia
Upāsanāsārasaṅgraha p. 135 khecarīmudrāṃ tāvat ] khecarīṃ tāvad yāvad USS

nidritaḥ ] nidrataḥ USS
HP 4.11*13

भ्रुवोर्मध्ये शिवस्थानं मनस्तत्र विलीयते ।

ज्ञातव्यं तत्पदं तुर्यं तत्र कालो न विद्यते ॥

bhruvor madhye śivasthānaṃ manas tatra vilīyate /

jñātavyaṃ tat padaṃ turyaṃ tatra kālo na vidyate //

Between the eyebrows is the place of Śiva. The mind dissolves there. That level should be known as the fourth state. Death does not exist there.

Readings

pāda a ] om. ε1 ε2
śiva ζ2 ζ3 η2 π2 πω χ ] bhavet π1
pāda b ] om. ε1 ε2
tatra ε1 ε2 ζ2 η2 π1π2πω χ ] yatra ζ3
kālo ε1 ε2 ζ3 η2 π1π2πω χ ] kopi ζ2
Testimonia
Upāsanāsārasaṅgraha p. 135 padaṃ ] paraṃ USS
HP 4.11*14

चन्द्रसूर्यद्वयोर्मध्ये मुद्रां दद्याच्च खेचरीम् ।

निरालम्बे महाशून्ये व्योमचक्रे व्यवस्थिताम् ॥

candrasūryadvayor madhye mudrāṃ dadyāc ca khecarīm /

nirālambe mahāśūnye vyomacakre vyavasthitām //

Between the moon and the sun, [the yogi] should apply khecarīmudrā, which is situated in the supportless, great void, the vyomacakra.

Readings

om. χ
mudrāṃ ε1 ε2 ζ3 η2 π1π2πω ] mudrā ζ2
dadyāc ca ε2 ζ3 η2 π1π2πω ] dadyāt tu ε1, divyā ca ζ2
khecarīm ε1 ε2 ζ3 η2 π2 ] khecarī ζ2 πω, khecare π1
nirālambe ε1 η2 π2 ] nirālambaṃ ζ2 ζ3 πω, nirālambas π1, nirālamba ε2
mahāśūnye η2 π2 ] mahāśūnyaṃ ζ2 ζ3, mahacchūnye ε1, mahāśūnya ε2 πω, tadā śūnya π1
cakre ε1 ε2 ζ2 η2 π1π2πω ] cakraṃ ζ3
vyavasthitām ε1 η2 π2 πω ] vyavasthitaṃ ζ2 ζ3, vyavasthitā ε2 π1
Sources
Jñānasāra 3.3ab dadyāc ca ] dadyāt tu JS
HP 4.11*15

निरालम्बं मनः कृत्वा न किंचिदपि चिन्तयेत् ।

सबाह्याभ्यन्तरे व्योम्नि घटवत्तिष्ठते ध्रुवम् ॥

nirālambaṃ manaḥ kṛtvā na kiṃcid api cintayet /

sabāhyābhyantare vyomni ghaṭavat tiṣṭhate dhruvam //

[The yogi] should make the mind supportless and think of nothing at all. He assuredly remains like a pot in the ether, [empty] inside and outside.

Readings

°bhyantare ε1 ζ2 ζ3 π1π2πω χ ] bhyantaraṃ ε2 η2
ghaṭavat ζ3 η2 π1π2πω χ ] paṭavat ζ2, aṭavat ε1, maghaṭat ε2
tiṣṭhate ε1 ε2 ζ2 ζ3 ] tiṣṭhati η2 π1π2πω χ
Sources
Jñānasāra 3.3cd--4ab, Śivasaṃhitā 5.210cd api cintayet JS ] cintayet sudhīḥ ŚS
HP 4.11*16

बाह्यवायुर्यथा लीनः खस्य मध्ये न संशयः ।

स्वस्थानं गच्छति प्राणः †सूर्याङ्गे मनसा तथा† ॥

bāhyavāyur yathā līnaḥ khasya madhye na saṃśayaḥ /

svasthānaṃ gacchati prāṇaḥ †sūryāṅge manasā tathā† //

Just as the external air has dissolved into the void, the breath is sure to go to its place †with the mind on the side of the sun†.
Philological Commentary
It is hard to make sense of sūryāṅge here (`on the side of the sun'?). The terms sūryāṅge and candrāṅge occur in the third chapter (3.15) in the sense of the right and left sides of the body, respectively. However, this meaning does not seem relevant here. The variant readings with pavane/pavano are not clear either, so we have cruxed the fourth verse quarter.

Readings

yathā η2 π1π2πω χ ] tathā ε1 ε2, yadā ζ2 ζ3
līnaḥ ε1 ζ3 π2 ] līna ζ2 π1, līnaṃ πω, līnā ε2, līnas η2 χ
khasya madhye ε1 ε2 π1 πω ] khamadhye tu π2, khamadhye ca ζ3, khamadhya \_ ζ2, tathā madhye η2, tathā madhyo χ
na saṃśayaḥ ε1 ε2 ζ3 η2 π1π2πω χ ] \_ \_ sayaḥ ζ2
svasthānaṃ gacchati prāṇaḥ ε1 ζ2 ζ3 η2 π1π2πω ] saṃsthānaṃ gacchati prāṇaḥ ε2, svasthāne sthiratām eti χ
sūryāṅge manasā tathā ε1 ε2 ζ2 ζ3 π1π2πω ] sūryāṅge pavane tathā η2, pavano manasā saha χ
Testimonia
Haṭhapradīpikā (10 chapter) 7.52 khasya ] svasya HP10

sūryāṅge manasā tathā ] sūryo 'gnau pavane tathā HP10
HP 4.11*17

एवमभ्यस्यमानस्य वायुमार्गे दिवानिशम् ।

अभ्यासाज्जीर्यते वायुर् मनस्तत्र विलीयते ॥

evam abhyasyamānasya vāyumārge divāniśam /

abhyāsāj jīryate vāyur manas tatra vilīyate //

For [the yogi] practising in this way day and night on the path of the breath, as a result of the practice the breath is consumed, [and] the mind dissolves into [the breath].
Philological Commentary
Brahmānanda identifies the path of the breath (vāyumārga) with Suṣumṇā.

Readings

vāyumārge ε1 ε2 η2 π1π2πω χ ] vāyor mārge ζ2 ζ3
divāniśam π2 χ ] divā niśi π1, divādisam πω, sadāniśaṃ ε1 ε2 η2, sadānilaṃ ζ2 ζ3
abhyāsāj jīryate ε1 ε2 ζ2 η2 π1π2πω χ ] abhyāsāl līyate ζ3
tatra vilīyate ε1 ε2 ζ2 ζ3 η2 ] tatraiva līyate π1π2πω χ
Testimonia
Haṭhasaṅketacandrikā f. 129v (only cd) jīryate ] līyate HSC
HP 4.11*18

अमृतं प्लावयेद्देहमा पादतलमस्तकम् ।

सिध्यत्येव सदा कायो महाबलपराक्रमः ॥

amṛtaṃ plāvayed deham ā pādatalamastakam /

sidhyaty eva sadā kāyo mahābalaparākramaḥ //

[The yogi] should flood the body with nectar from the soles of the feet to the head. [His] body is perfected forever, and he has great strength and valour.

Readings

amṛtaṃ plāvayed deham ζ2 π1 πω ] amṛtāt plāvayed deham ε1 ε2, amṛte plāvayed deham ζ3, amṛtaṃ plavate \_ \_ π2, amṛtaiḥ plāvayed deham χ, ajaratvaṃ bhaved dehe η2
ā pādatala cett. ] apādapala η2, lac. π2
mastakam ε1 ε2 ζ3 π1π2πω χ ] mastake η2, mastakān ζ2, lac. π2
sidhyaty eva ε1 ε2 πω χ ] siddhaty eva ζ2, siddhyaty evaṃ ζ3, sidhyate ca η2, siddhadeho π2, siddhideho π1
sadā kāyo ε1 ε2 ζ2 πω ] mahākāyo π2 χ, mahākāryo π1, mahāyogo η2, tadā kāyo ζ3
Testimonia
Haṭhasaṅketacandrikā f. 129v (only cd) eva sadā ] evaṃ tadā HSC

अथ शाम्भवी ।

atha śāmbhavī /

Now śāmbhavī:

Readings

only included in ζ2 π1
atha ζ2 ] om. π1
śāmbhavī π1 ] śāṃbhavī śaktiḥ ζ2
HP 4.11*19

शक्तिमध्ये मनः कृत्वा शक्तिं च मनमध्यगाम् ।

मनसा मन आलोक्य तद्ध्यायेत्परमं पदम् ॥

śaktimadhye manaḥ kṛtvā śaktiṃ ca manamadhyagām /

manasā mana ālokya tad dhyāyet paramaṃ padam //

{[}The yogi] should [put] the mind in Śakti and Śakti in the mind, observe the mind with the mind, and meditate on it as the supreme state.
Philological Commentary
In the second verse quarter, mana for mano is for the metre.

Readings

śaktiṃ ca manamadhyagām ε1 ε2 ζ2 ] śaktiṃ ca svāṃtamadhyagām ζ3, śaktiṃ mānasamadhyagām χ, śaktiṃ manasi madhyataḥ η2, sumadhyagaṃ π1, manaḥ śaktes tu madhyagam π2 πω
mana ālokya ε1 ε2 ζ3 η2 π1 π2 χ ] mana ārokya ζ2, manam ālokya πω
tad dhyāyet ε1 ζ2 ζ3 π2 ] taṃ dhyāyet ε2, taṃ dhātaṃ π1, vaddhyāyait πω, dhārayet η2 χ
Sources
Candrāvalokana 27 śaktiṃ ca manamadhyagām ] manaś śaktes tu madhyamam CA

tad CAv.l. ] taṃ CA
Testimonia
Haṭhasaṅketacandrikā f. 129v–130r madhye ] madhyo HSC

manamadhyagāṃ ] svāntamadhyagāṃ HSC
HP 4.11*20

खमध्ये कुरु चात्मानमात्ममध्ये च खं कुरु ।

आत्मानं खमयं कृत्वा न किंचिदपि चिन्तयेत् ॥

khamadhye kuru cātmānam ātmamadhye ca khaṃ kuru /

ātmānaṃ khamayaṃ kṛtvā na kiṃcid api cintayet //

Put the self in space and put space in the self. [The yogi] should make the self consist of space and think of nothing at all.

Readings

khamadhye ε1 ε2 ζ2 ζ3 η2 π2 πω χ ] khaṃmadhye π1
ātmamadhye ε1 ε2 ζ3 πω χ ] ātmāmadhye ζ2 η2 π1 π2
ātmānaṃ ε1 π2 πω ] sarvaṃ ca ε2 ζ2 ζ3 η2 χ, evaṃ kṛ° π1
khamayaṃ kṛtvā ζ2 ζ3 πω χ ] khaṃmayaṃ kṛtvā ε1 ε2 η2 π2, °tvā tayoś cāpi π1
Sources
Uttaragītā 1.9
Testimonia
Haṭharatnāvalī 4.45 ātmānaṃ ] sarvaṃ ca HRĀ
HP 4.11*21

अन्तःशून्यो बहिःशून्यः शून्यकुम्भ इवाम्बरे ।

अन्तःपूर्णो बहिःपूर्णः पूर्णकुम्भ इवार्णवे ॥

antaḥśūnyo bahiḥśūnyaḥ śūnyakumbha ivāmbare /

antaḥpūrṇo bahiḥpūrṇaḥ pūrṇakumbha ivārṇave //

Like an empty pot in air, [the yogī] is empty on the inside and empty on the outside. Like a full pot in the ocean, [the yogi] is full on the inside and full on the outside.

Readings

om. ζ2 ζ3 πω
śūnya ε1 ε2 η2 π1 π2 ] śūnyaḥ χ
pāda c ] om. ε1
pāda d ] om. ε1
pūrṇa ε2 η2 π1 π2 ] pūrṇaḥ χ
ivārṇave ε2 η2 χ ] ivāṃbare π1, ivāmbudhau π2
Sources
Laghuyogavāsiṣṭha 6.15.79 (Mokṣopāya 6.155.25)
Testimonia
Haṭharatnāvalī 4.46 HRĀ reverses ac and cd

antaḥśūnyo bahiḥśūnyaḥ ] antaḥśūnyaṃ bahiḥśūnyaṃ
HP 4.11*22

बाह्यचिन्ता न कर्तव्या तथैवान्तरचिन्तनम् ।

सर्वचिन्तां परित्यज्य न किंचिदपि चिन्तयेत् ॥

bāhyacintā na kartavyā tathaivāntaracintanam /

sarvacintāṃ parityajya na kiṃcid api cintayet //

Do not think about the external or internal. [The yogi] should abandon all thought and think of nothing at all.

Readings

om. ζ2 ζ3
cintanam ε1 ε2 η2 χ ] cintanā π2 πω, ciṃtamān π1
sarvacintāṃ parityajya ε1 ε2 π2 χ ] sarvacintā parityajya π1 πω, sarvacintā parityājyā η2
Testimonia
Haṃsavilāsa p. 48
HP 4.11*23

संकल्पमात्रकलनैव जगत्समग्रं

संकल्पमात्रकलना हि मनोविलासः ।

संकल्पमेतमत उत्सृज निर्विकल्पं

आश्रित्य निश्चयमवाप्नुहि राम शान्तिम् ॥

saṃkalpamātrakalanaiva jagat samagraṃ

saṃkalpamātrakalanā hi manovilāsaḥ /

saṃkalpam etam ata utsṛja nirvikalpaṃ

āśritya niścayam avāpnuhi rāma śāntim //

The whole world is but a construct of mere ideation. A construct of mere ideation is an affectation of the mind. So jettison this ideation. Take refuge in a resolve that is free of ideation, and obtain peace, O Rāma.
Metre: Vasantatilakā

Readings

pāda a ] om. π1 π2
kalanaiva ε1 ε2 ζ2 ζ3 η2 χ ] kalanaṃ ca πω
samagraṃ ε1 ε2 ζ2 ζ3 πω χ ] samastaṃ η2
pāda b ] om. π1 π2
kalanā hi ε1 ε2 ζ2 ζ3 πω ] kalanaiva η2 χ
vilāsaḥ ε2 η2 χ ] vilāsā πω, vivāsaḥ ε1, vilīnā ζ2, valīnā ζ3
pāda c ] om. π2
saṃkalpam etam ata ε1 ] saṃkalpamātramatam ζ3, saṃkalpamātramata ζ2, saṃkalpamātramanam ε2, saṃkalpamātramatim χ, saṃkalpamātrami[m] π1, saṃkalpamātram idam πω, saṃkalpamātrakalanaiva η2
utsṛja ε1 ε2 ζ3 π1 πω χ ] tsṛja ζ2, vikṛtis tu η2
nirvikalpaṃ ε1 ε2 ζ2 ζ3 π1 πω χ ] nityaṃ η2
pāda d ] om. π2
āśritya ε1 ε2 ζ2 π1 πω χ ] āśrita ζ3, saṃkalpa η2
niścayam ε1 η2 χ ] niścalam ε2 π1, niścalayam πω, niścitam ζ2 ζ3
avāpnuhi ε1 ε2 ζ2 ζ3 πω χ ] avāpnudhi η2, anāpnuhi π1
rāma ε1 η2 π1 πω χ ] kāma ε2, rāga ζ3, roga ζ2
Sources
Laghuyogavāsiṣṭha 7.27 saṃkalpamātrakalanaiva ] saṃkalpajālakalanaiva LVY

saṃkalpamātrakalanā hi ] °kalanāt tu LYV

ata ] alam LYV
HP 4.11*24

कर्पूरमनले यद्वत् सैन्धवं सलिले यथा ।

तथा संधीयमानं च मनस्तत्त्वे विलीयते ॥

karpūram anale yadvat saindhavaṃ salile yathā /

tathā saṃdhīyamānaṃ ca manas tattve vilīyate //

Just as camphor in fire and salt in water, so the mind, on being brought into contact with the highest reality, dissolves into it.

Readings

om. η2
anale ε1 ε2 ζ2 ζ3 π1 πω χ ] anile π2
tathā ε1 ε2 ζ3 π1π2πω χ ] yathā ζ2
saṃdhīyamānaṃ ca ε1 ε2 π1π2πω χ ] saṃdīpamānaṃ ca ζ2 ζ3
tattve ε1 ζ3 π2 χ ] tātva π1, tatva πω, tatra ε2 ζ2
vilīyate ε1 ε2 ζ2 π1π2πω χ ] valīyate ζ3
Testimonia
Haṭharatnāvalī 4.43 tattve vilīyate ] tatraive līyate HRĀ
HP 4.11*25

ज्ञेयं सर्वं प्रतीतं च तज्ज्ञानं मन उच्यते ।

ज्ञानं ज्ञेयं समं नष्टं नान्यः पन्था द्वितीयकः ॥

jñeyaṃ sarvaṃ pratītaṃ ca tajjñānaṃ mana ucyate /

jñānaṃ jñeyaṃ samaṃ naṣṭaṃ nānyaḥ panthā dvitīyakaḥ //

Mind is said to be all that is to be known, [all] that has been perceived, and [all] knowledge of that. Knowledge and what is to be known are destroyed together. There is no other path.

Readings

sarvaṃ pratītaṃ ε1 ε2 π1 π2 χ ] sarvapratītaṃ ζ2 ζ3 πω, sarvam atītaṃ η2
tajjñānaṃ ε1 ζ2 ζ3 ] tat jñātaṃ ε2, jñānaṃ ca η2 χ, jñānaṃ tu π1π2πω
samaṃ naṣṭaṃ ε1 ε2 ζ2 ζ3 π1π2πω χ ] manaś caiva η2
nānyaḥ ε1 ε2 ζ2 ζ3 η2 π2 πω χ ] mānyaḥ π1
panthā ε1 ε2 ζ2 η2 π2 χ ] paṃtha ζ3, paṃthyā π1, pathā πω
dvitīyakaḥ ε1 ε2 ζ3 η2 π2 χ ] dvitīyakaṃ ζ2 π1, dvitiyaka πω
Testimonia
Haṭhatattvakaumudī 51.35 sarvaṃ ] sarva HTK
HP 4.11*26

मनोदृश्यमिदं सर्वं यत्किंचित्सचराचरं ।

मनसो ह्युन्मनीभावे द्वैताभावं प्रचक्षते ॥

manodṛśyam idaṃ sarvaṃ yat kiṃcit sacarācaraṃ /

manaso hy unmanībhāve dvaitābhāvaṃ pracakṣate //

All this, everything moving and unmoving, is [just] a vision of the mind. For when the mind has become free of the mind, they call it the absence of duality.

Readings

manaso hy unmanī η2 χ ] manaso hy amanī ε1, manasopy unmanī ε2 ζ3 π1π2πω, mano so 'py unmanī ζ2
°bhāve ζ3 η2pc πω ] bhāvai π1, bhāvo ε1 ε2 π2, bhāvavo η2ac, bhāvād χ, om. ζ2
dvaitābhāvaṃ ζ3 π1 π2 ] dvaitābhā + ε1, dvaitābhāvaḥ ε2, dvaitābhāva πω, bhāvaṃ ζ2, dvaitaṃ naivo° η2 χ
pracakṣate ε1 ε2 ζ3 π2 πω ] pracakṣyate ζ2 π1, °palabhyate η2 χ
Sources
Amanaska 2.79, cf. Gauḍapāda's Māṇḍūkyopaniṣatkārikā 3.31 dvaitābhāvaṃ ] ’dvaitabhāvaṃ A
Testimonia
Yogacintāmaṇi f. 27r (\attr Rājayoga) dvaitābhāvaṃ ] ’dvaitabhāvaṃ YCM
HP 4.11*27

ज्ञेयवस्तुपरित्यागाद् विलयं याति मानसम् ।

मानसे विलयं याते कैवल्यमवशिष्यते ॥

jñeyavastuparityāgād vilayaṃ yāti mānasam /

mānase vilayaṃ yāte kaivalyam avaśiṣyate //

As a result of abandoning the things that are to be known, the mind attains dissolution. When the mind has attained dissolution, liberation (kaivalyam) remains.

Readings

mānasam ε1 ε2 ζ3 η2 π1π2πω χ ] mārutaṃ ζ2
mānase ε1 ζ2 ζ3 π1π2πω ] manaso ε2 η2 χ
vilayaṃ ε1 ε2 ζ2 ζ3 η2 π1 πω ] vilaye π2 χ
yāte ε1 ζ2 ζ3 π1 ] yāti ε2, jāte η2 π2 πω χ
avaśiṣyate ε1 ε2 ζ3 π1π2πω χ ] anasīṣyate ζ2, api kalpate η2
Testimonia
Haṭharatnāvalī 4.44 mānasam ] mānasaḥ HRĀ

avaśiṣyate ] upajāyate HRĀ
HP 4.11*28

लयो लय इति प्राहुः कीदृशं लयलक्षणम् ।

अपुनर्वासनोत्थानाल्लयो विषयविस्मृतिः ॥

layo laya iti prāhuḥ kīdṛśaṃ layalakṣaṇam /

apunarvāsanotthānāl layo viṣayavismṛtiḥ //

“Dissolution, dissolution”, they say. What kind of characteristics does dissolution have? Because subliminal impressions do not arise again, dissolution is the forgetting of the objects of the senses.
Philological Commentary
This verse may have been inspired by the Mokṣopāya (e.g. 1.2.2).

Readings

kīdṛśaṃ ε1 ε2 η2 π1π2πω χ ] īdṛśaṃ ζ2 ζ3
°tthānāl ζ2 η2 π1 π2 χ ] °tthānā ε1 ζ3 πω, °tthāna ε2
layo viṣaya ε2 ζ2 ζ3 π1π2πω χ ] yalo viṣaya ε1, vṛttyayā viśva η2
Testimonia
Haṭharatnāvalī 1.13, Yogasārasaṅgraha p. 52 (attr. to Śrīdatta) kīdṛśaṃ HRĀ ] īdṛśaṃ YSS

apunarvāsanotthānāt ] apunarbhavasaṃsthānaṃ HRĀ, tatra sarvasamādhāne YSS
HP 4.11*29

एवं नानाविधोपायाः सम्यक्स्वानुभवान्विताः ।

समाधिमार्गाः कथिताः पूर्वाचार्यैर्महात्मभिः ॥

evaṃ nānāvidhopāyāḥ samyaksvānubhavānvitāḥ /

samādhimārgāḥ kathitāḥ pūrvācāryair mahātmabhiḥ //

Various methods like these, which are understood properly through personal experience, have been taught as paths to samādhi by magnanimous teachers of former times.
Metre: Anuṣṭubh (c: bha-vipulā)

Readings

included in ε1 ε2 ζ2 ζ3 η2 π1 π2 πω χ
bhavānvitāḥ ε1 ζ2 η2 π1π2πω χ ] bhavānyuta ε2, bhavātmikāḥ ζ3
mārgāḥ ε1 ε2 ζ2 ζ3 π1 π2 χ ] mārge η2, illeg. πω

अथ विश्रान्तिः ।

atha viśrāntiḥ /

Now, Cessation [of the Mind]

Readings

om. η2 πω χ
atha ε1 ε2 ζ2 ζ3 ] iti π1 π2
HP 4.11*30

सुषुम्णायै कुण्डलिन्यै सुधायै चन्द्रमण्डले ।

मनोन्मन्यै नमस्तुभ्यं महाशक्तिचिदात्मने ॥

suṣumṇāyai kuṇḍalinyai sudhāyai candramaṇḍale /

manonmanyai namas tubhyaṃ mahāśakticidātmane //

Homage to Suṣumṇā, to Kuṇḍalinī, to the nectar in the orb of the moon, to the mind beyond mind state, to you whose nature is consciousness, the great Śakti.
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

om. η2
suṣumṇāyai ε1 ε2 ζ3 π1π2πω χ ] sukhayaiḥ ζ2
maṇḍale ε1 ε2 ] maṇḍalāt ζ2 ζ3, janmane π1π2πω χ
śakti ε1 ε2 ζ2 ζ3 π1 π2 ] śakte πω, śaktyai χ
cidātmane ζ2 ζ3 π2 πω χ ] cidātmani π1, cidātmike ε1, cidātmine ε2
HP 4.11*31

अशक्यतत्त्वबोधानां मूढानामपि संमतम् ।

प्रोक्तं गोरक्षनाथेन नादोपासनमुच्यते ॥

aśakyatattvabodhānāṃ mūḍhānām api saṃmatam /

proktaṃ gorakṣanāthena nādopāsanam ucyate //

The cultivation of the inner sound taught by Gorakṣanātha [and] approved even for foolish people unable to understand the highest reality is impossible is [now] taught.

Readings

aśakya ε2 ζ2 ζ3 π1 χ ] aśakyaṃ ε1 η2, aśakta π2 πω
mūḍhānām ε1 ε2 ζ2 ζ3 η2 π2 πω χ ] gūḍhānām π1
api saṃmatam ε1 ε2 η2 π1π2πω χ ] api saṃtataṃ ζ3, atisaṃtataṃ ζ2
gorakṣa ζ2 ζ3 π1 π2 πω η2 χ ] śrīśaṃbhu ε1 ε2
ucyate ε1 ε2 ζ2 ζ3 η2 π1 πω χ ] uttamam π2
HP 4.12

श्रीआदिनाथेन सपादकोटि-

लयप्रकाराः कथिता जयन्ते ।

नादानुसन्धानकमेकमेव

मन्यामहे मान्यतमं लयानाम् ॥

śrīādināthena sapādakoṭi-

layaprakārāḥ kathitā jayante /

nādānusandhānakam ekam eva

manyāmahe mānyatamaṃ layānām //

The twelve and a half million methods of dissolution taught by glorious Śiva reign supreme. We consider one of the dissolutions in particular to be especially worthy of honour, concentration on the inner sound.
Metre: Upajāti

Readings

śrīādināthena cett. ] śrīśaṃbhunāthena ε1 ε2
laya cett. ] layaḥ α1 γ1γ2 ζ2, laṣa α2
jayante α1 α2 ε1 ε2 ζ2 ] jayanti γ1γ2 δ2 ζ3 η2 π1π2πω χ, yayaṃti δ1
ekam eva α1 ε1 ε2 π1 π2 χ ] eva α2 πω, eva nānyaṃ ζ2 η2, eva mānyaṃ ζ3, eva kāryaṃ γ1γ2 δ1δ2
manyāmahe cett. ] gaṇyāmahe π2
mānyatamaṃ α1 ζ2 ζ3 π1 πω ] nānyatamaṃ α2 γ1γ2 δ1δ2 ε1 ε2, nānyamataṃ π2, tātarasaṃ η2, mukhyatamaṃ χ
Sources
Yogatārāvalī 2 śrīādināthena sapādakoṭi ] sadā śivoktāni sapādalakṣa YTĀ

layaprakārāḥ kathitā jayante ] layāvadhānāni lasantu loke YTĀ

nādānusandhānakam ekam eva ] nādānusandhānasamādhim ekaṃ YTĀ
Testimonia
Haṭharatnāvalī 1.12, Yogacintāmaṇi f. 23v (\attr HP) jayante ] jayantu HRĀ, jayanti YCM

ekam eva ] eva kāryam HRĀ YCM
HP 4.13

मुक्तासनस्थितो योगी मुद्रां संधाय शाम्भवीम् ।

शृणुयाद्दक्षिणे कर्णे नादमन्तःस्थमेकधीः ॥*

muktāsanasthito yogī mudrāṃ saṃdhāya śāmbhavīm /

śṛṇuyād dakṣiṇe karṇe nādam antaḥstham ekadhīḥ //*

Seated in the pose of the liberated ones, the yogi should adopt śāṃ\-bhavī mudrā and, with his mind one-pointed, listen to the inner sound in his right ear.
Philological Commentary
In verse 1.37, muktāsana is said to be the same as siddhāsana.

Readings

pāda a ] om. γ1a γ2a
muktāsanasthito cett. ] muktāsane sthito δ1a χ, mudrāsanasthite γ1b
pāda b ] om. γ1a γ2a
nādam cett. ] \_ \_ π2
antaḥstham ekadhīḥ (em.) ] antastham ekadhīḥ α1 α3 γ1a γ2a π1 χ, atastham ekadhā α2, ekāntake sudhīḥ δ1a, ekāntike sudhīḥ δ2a, antargataṃ sadā γ1b γ2b δ1b δ2b ε1 ε2 ζ2 ζ3, nādamataṃ sadā π2, antargataṃ mahat η2 πω
Testimonia
Yogacintāmaṇi f. 23v (\attr HP), Haṭhasaṅketacandrikā f. 124r (\attr HP) antaḥstham ekadhīḥ ] antargataṃ sadā YCM, ekāntike sudhīḥ HSC
HP 4.14

काष्ठे प्रवर्तितो वह्निः काष्ठेन सह शाम्यति ।

नादे प्रवर्तितं चित्तं नादेन सह लीयते ॥

kāṣṭhe pravartito vahniḥ kāṣṭhena saha śāmyati /

nāde pravartitaṃ cittaṃ nādena saha līyate //

A fire that has been set on wood disappears together with the wood; the mind set on the inner sound dissolves together with the inner sound.

Readings

kāṣṭhe cett. ] kāṣṭhaiḥ γ2 δ1δ2 π2, kaṣṭaiḥ γ1
pravartito cett. ] pravartate ζ3 η2
kāṣṭhena cett. ] kaṣṭena γ1
saha cett. ] sa ζ3
śāmyati cett. ] sāmyati α1 α2 δ1 πω, līyate ζ3
nāde cett. ] nā γ1
pravartitaṃ cett. ] pravartite ζ3, pravartate η2
cittaṃ cett. ] om. γ1
Testimonia
Haṭharatnāvalī 4.15, Yogacintāmaṇi f. 23v (\attr HP), Haṭhasaṅketacandrikā f. 124r (\attr HP) śāmyati YCM HSC ] līyate HRĀ

līyate YCM HSC ] śāmyati HRĀ
HP 4.15

विस्मृत्य सकलं बाह्यं नादे दुग्धाम्बुवन्मनः ।

एकीभूयाथ सहसा चिदाकाशे विलीयते ॥

vismṛtya sakalaṃ bāhyaṃ nāde dugdhāmbuvan manaḥ /

ekībhūyātha sahasā cidākāśe vilīyate //

Having forgotten everything external, the mind becomes one with the inner sound like milk and water, then quickly dissolves into the space of consciousness.
Metre: Anuṣṭubh (c: na-vipulā)

Readings

om. η2 χ
vismṛtya cett. ] niḥsṛtya δ2
nāde α1 α2 γ2 δ1δ2 ζ3 π1π2πω ] nādo ε1, nāda ζ2, na \_ γ1
dugdhāmbu cett. ] gugyāṃbu γ1
manaḥ cett. ] mana πω, naraḥ γ1 δ1δ2
ekībhūyātha α3 γ1γ2 δ2 ε1 ζ2 ζ3 π2 ] ekībhūyotha α2, ekībhūyādya π1, ekībhūyāya δ1, ekībhūyā πω, ekībhūtvātha α1
sahasā cett. ] sahasā ca πω, manasā α2
cidākāśe cett. incl. α3 ] cidāśe α2, vidāktośe γ1, cidākaro γ2
vilīyate cett. ] valīyate α1, na lipyate α3
Testimonia
Yogacintāmaṇi f. 23v (\attr HP), Haṭhasaṅketacandrikā f. 124r (\attr HP), Upāsanāsārasaṅgraha p. 106 (\attr HP), Nādabindūpaniṣat 39 manaḥ HSC USS ] naraḥ YCM

ekībhūyātha sahasā YCM HSC NBU ] ekībhūtaṃ tathā cittaṃ USS

cidākāśe vilīyate YCM HSC NBU ] rājayogābhidhānakam USS
HP 4.16

औदासीन्यपरो भूत्वा सदाभ्यासेन संयमी ।

उन्मनीकरणं सद्यो नादमेवावधारयेत् ॥

audāsīnyaparo bhūtvā sadābhyāsena saṃyamī /

unmanīkaraṇaṃ sadyo nādam evāvadhārayet //

Having become intent on indifference through regular practice, the ascetic should concentrate on nothing but the inner sound, which immediately brings about the [state] beyond mind.

Readings

om. χ
audāsīnya δ1δ2 ε1 η2 π1 ] audāsinya ζ3, audāśinya α3, audāsīna π2, odāsīnya γ1, udāsīnya γ2 πω, udāsinya α2, udāsonya α1, ṛdāsīnya ζ2
karaṇaṃ α1 γ1γ2 δ1δ2 π1 π2 ] karaṇa πω, karaṇe α2, kārakaṃ ε1 ζ2 ζ3 η2
nādam cett. ] bhāda ζ2
evāvadhārayet cett. ] evāvadhārayan α2, eva sadābhyaset ζ3
Testimonia
Yogacintāmaṇi f. 23v (\attr HP), Haṭhasaṅketacandrikā f. 124r (\attr HP), Upāsanāsārasaṅgraha p. 106 (\attr HP), Nādabindūpaniṣat 40 unmanīkaraṇaṃ YCM USS ] unmanīkārakaṃ HSC NBU

evāvadhārayet YCM NBU ] evānu[...]yet USS, evaṃ vadhārayet HSC

कीदृशमौदासीन्यम् ।

kīdṛśam audāsīnyam /

What kind of indifference?

Readings

om. χ
kīdṛśam α1 γ1 ε1 π1 ] kīdṛśīm α2 γ2, kīdṛśyam π2 πω, idṛśam ζ2 η2, kim δ1, om. δ2 ζ3
audāsīnyam γ1 γ2 δ1 ε1 η2 π1π2πω ] audāsinyaṃ ζ2 ζ3, audasīnyaṃ α1, audāsinyā α2, athaudāsīnyam δ2
HP 4.17

शीते काले चौपटी वा कुटी वा

पथ्याहारे गोपयो वा पयो वा ।

भोज्ये भिक्षावृन्दमारण्यकन्दं

पाणी द्रोणी कापि वा भोज्यपात्रे ॥

śīte kāle caupaṭī vā kuṭī vā

pathyāhāre gopayo vā payo vā /

bhojye bhikṣāvṛndam āraṇyakandaṃ

pāṇī droṇī kāpi vā bhojyapātre //

In the cold season, [indifference towards] whether [one is in] the open or a hut, with regard to good nourishment, whether it is cow's milk or water, with regard to food, whether it is lots of alms [or] forest roots, and with regard to the vessel for food, whether it is the hand or some kind of bowl.
Philological Commentary
On caupaṭī in the first pāda, McGregor (1994: s.v.) and Callewaert (2009: s.v.) in their dictionaries of modern and old Hindi both give the meaning ``open all around" for caupaṭ. McGregor derives it from Sanskrit catuṣpaṭṭa. Molesworth (1857: s.v.) in his Marathi dictionary gives ``A quadrangular expanse or space, esp. as open and extended: also a broad and level tract" for caupaṭṭā.

We suspect that the αreading of paṭī at the end of the first pāda is the result of dittography.
Metre: Śālinī

Readings

om. χ
śīte cett. ] śīti ζ3, śīta α2, jñāte η2
kāle cett. ] kāla γ2, kā η2, rakṣa° α2, om. α1
caupaṭī vā kuṭī vā η2 πω ] copaṭī vā kuṭī vā π1, cāpaṭī vā kuṭī vā π2, dvaupaṭī vā kuṭī vā ε1, caupaṭī vā paṭī vā α1, copaṭī vā paṭī vā ζ2, cāpaṭī vā paṭī vā γ2 δ2, cāpaṭī vā paṭīkā δ1, cāpaṭī cāpaṭī vā γ1, paṭī vā ζ3, °ṇe kathā vā paṭī vā α2
pathyāhāre α1 α2 δ2 ε1 ζ2 π1 πω ] pathyāhāro γ2 ζ3 η2 π2, yathāhārā γ1, <<mi>>thyāhāro δ1
gopayo cett. ] gopatho δ1
vā cett. ] co η2, om. γ1
payo vā cett. ] <<payo>> vā γ1, patho vā δ1, °tha pānaṃ π2
bhojye α1α2α3 ε1 π1 πω ] bhojyaṃ ζ3 η2, bhojya ζ2, bhakṣe γ1γ2, bhakṣyaṃ δ1 π2, bhikṣye δ2
bhikṣā cett. ] bhuktaṃ η2
vṛndam cett. ] mṛdam π1, kandam ε1ε2, cānnam η2
āraṇyakandaṃ α1α2α3 γ2 δ1δ2 ζ3 ] āraṇyakaṃda ζ2 η2 πω, āraṇyakaṃdā π1, āramyakaṃdaṃ γ1, āraṇyakaṃ vā ε1ε2, āpaṇyakaṃ vā π2
pāṇī droṇī α1 γ2 δ1δ2 ε1 π1 ] pāṇi droṇī α2 ζ3 η2, pāṇi droṇi α3, pāṇī drāṇi ζ2, pāṇīndrāṇī γ1, pāṇiṃ droṇe π2, pāṇi πω
kāpi vā α1 α3 ε1 ζ2 ζ3 π1 ] kāpivāṃ πω, kāthivā η2, vā kapī α2, karparā δ2, karpaṭaṃ π2, kāpaṭo γ2, khapaḍā γ1, kharparo δ1
bhojyapātre α2 α3 ε1 ζ2 π1 ] bhojyapātraṃ α1 δ1δ2 ζ3 η2 πω, bhojapatraṃ π2, bhājapatraṃ γ1, bhūrjapatraṃ γ2
Testimonia
Haṭharatnāvalī 4.7, Yogacintāmaṇi f. 23v (\attr HP), Haṭhatattvakaumudī 54.39 śīte kāle caupaṭī vā ] śīte kāle dvau paṭī vā HRĀ, śīte kāle kāpaṭī vā YCM, audāsīnyaṃ śītakāle HTK

bhojye bhikṣā ] bhakṣye bhojye HRĀ, bhakṣye bhikṣā YCM, bhojyaṃ bhikṣā HTK

pāṇī HRĀ ] pāṇau YCM

kāpi vā HTK ] ko ’pi vā HRĀ, kā parā YCM

bhojyapātre ] bhakṣyapātre HRĀ, bhojapātram YCM, bhojyapātram HTK
HP 4.18

सर्वचिन्तां समुत्सृज्य सर्वचेष्टां च सर्वदा ।

नादमेवानुसंधानान्नादे चित्तं विलीयते ॥

sarvacintāṃ samutsṛjya sarvaceṣṭāṃ ca sarvadā /

nādam evānusaṃdhānān nāde cittaṃ vilīyate //

Having forever abandoned all worry and all activity, as a result of meditating on nothing but the inner sound the mind dissolves into the inner sound.
Philological Commentary
The third verse quarter varies considerably among the witnesses and testimonia. We have accepted the reading of α1(nādam evānusaṃdhānān), which is also attested by the πgroup and manuscripts of the Haṭharatnāvalī, on the assumption that the -m- at the end of nādam is a hiatus break, the intended reading being nāda evānusaṃdhānāt. A similar hiatus break is found at 3.89.

Readings

om. χ
sarvacintāṃ γ2 δ1δ2 ε1 ζ2 ] sarvacintā α1 α2 ζ3 η2 π1π2πω, om. γ1
samutsṛjya α2 ζ2 ζ3 η2 π1 πω ] samṛtsṛjya ε1, samutyajya α1, parityajya γ2 δ1δ2 π2, om. γ1
ceṣṭāṃ α1 ε1 ζ3 π1π2πω ] ceṣṭā α2, ceṣṭāś η2, ceṣṭī ζ2, kāle γ1γ2 δ1δ2
°saṃdhānān α1 π1 π2 ] saṃdhānā πω, saṃdadhyān α2 ε1 ζ2 ζ3 η2, saṃdhatte γ1γ2 δ1δ2
nāde cett. ] devi π2
Testimonia
Haṭharatnāvalī 4.13, Haṭhasaṅketacandrikā f. 124r (\attr HP), Nādabindūpaniṣat 41 samutsṛjya HRĀ NBU ] parityajya HSC

sarvaceṣṭāṃ HRĀ ] sarvakāle HSC, sarvaceṣṭā NBU

ca sarvadā HRĀ HSC ] vivarjitaḥ NBU

saṃdhānān HRĀ ] sandhatte HSC, saṃdadhyān NBU
HP 4.19

आरम्भश्च घटश्चैव तथा परिचयस्तथा ।

निष्पत्तिः सर्वयोगेषु योगावस्था भवन्ति ताः ॥

ārambhaś ca ghaṭaś caiva tathā paricayas tathā /

niṣpattiḥ sarvayogeṣu yogāvasthā bhavanti tāḥ //

Beginning (ārambhaḥ), union (ghaṭaḥ), accumulation (paricayaḥ) and completion (niṣpattiḥ): those are the stages of yoga in all yogas.
Philological Commentary
On these four stages, see Birch 2019: 968–969; Mallinson and Szántó 2021: 19–20.

Readings

ca cett. ] ca \_ δ1
ghaṭaś cett. ] gha \_ ś γ1
caiva cett. ] caivas η2, ca δ1
paricayas α1 α3 ε1 ζ2 η2 π1π2πω ] paricas ζ3, paricayo α2 γ1 δ1δ2 χ, pariyo γ2
tathā α1 ζ3 πω ] tataḥ α3 ε1 ζ2 η2 π1 π2, pi vā δ1, 'pi ca α2 γ1γ2 δ2 χ
sarvayogeṣu cett. ] sarvayoge ca δ2, ceti yogeṣu π1π2πω
yogāvasthā bhavanti tāḥ α1 α3 ] yogāvasthā bhavanti te α2, yogāvasthā prakīrtitā γ1γ2 δ1δ2, syād avasthācatuṣṭayaṃ ε1 ζ2 ζ3 η2 π1π2πω χ
Sources
Amaraugha 34, Amṛtasiddhi 19.2, Śivasaṃhitā 3.31 tathā paricayas tathā ŚS ] paricayas tṛtīyakaḥ AO AS

sarvayogeṣu AO ŚS ] sarvaśeṣeṣu AS

bhavanti tāḥ ŚS ] caturvidhā AO, prakīrtitāḥ AS
Testimonia
Haṭharatnāvalī 4.17, Yogacintāmaṇi f. 111v, Yuktabhavadeva 7.135, Haṭhatattvakaumudī 54.14 (\attr HP) paricayas tathā HRĀ HTK ] paricayo ’pi ca YCM, paricayaḥ punaḥ YBhD

sarvayogeṣu HRĀ YCM HTK ] ceti yogasya YBhD

yogāvasthā bhavanti tāḥ HRĀ YCM ] syād avasthācatuṣṭayam YBhD HTK

तत्रारम्भावस्था ।

tatrārambhāvasthā /

Among these, the beginning stage is [as follows]:

Readings

om. α1 α2 π1π2πω
tatrārambhāvasthā (em.) ] tatra ārambhaḥ α3 ζ2 ζ3, tatrārambhaḥ ε1, tatra cārambhaḥ η2, athārambhāvasthā γ1 χ, athārambharakṣā δ1, athārambhadīkṣā δ2, ārambhāvasthātha γ2
HP 4.20

ब्रह्मग्रन्थेर्भवेद्भेदादानन्दः शून्यसंभवः ।

विचित्रक्वणको देहे'नाहतः श्रूयते ध्वनिः ॥

brahmagranther bhaved bhedād ānandaḥ śūnyasaṃbhavaḥ /

vicitrakvaṇako dehe'nāhataḥ śrūyate dhvaniḥ //

As a result of the piercing of the knot of Brahmā, bliss arises in the void [and] an unstruck sound which has various tones is heard in the body.
Philological Commentary
In Jyotsnā 4.70, Brahmānanda understands the voids associated with each stage to be places in the body. However, in the Amṛtasiddhi and Amaraugha, the source text of this verse, the series of voids (along with their respective blisses and sounds) derives from a tetrad of meditative voids in Vajrayāna traditions (Mallinson and Szántó 2021: 18; Birch 2019: 968).

Readings

granther α1 χ ] granthe π1, granthau δ2, granthir γ2 δ1 ζ3 πω, granthi γ1 π2, granthiṃ η2, granthid α2, gra + ε1, raṃdhre ζ2
bhedād α1 ε1 π2 πω ] bhedā α2 π1, bhinna γ1γ2 δ1, bhinne δ2, bhinnā η2, bhinnād ζ3, bhedo hy χ, bhed ζ2
ānandaḥ cett. ] ānaṃda α2 γ1 π2, nanādaḥ π1, nādaḥ η2
saṃbhavaḥ cett. ] samaṃbhavaḥ η2
kvaṇako δ2 ε1 ] kvana˟ko α1, kvaṇiko ζ3, kaṇako ζ2 πω, kanako α2, kuṇako η2, kuṇape π2, °ḥ kvaṇako χ, °ṣkāṇako π1, kṣike δ1, °s tatkṣaṇād γ1γ2
dehe cett. ] deho α2, caivā π2
'nāhataḥ śrūyate α1 α2 ε1 ζ2 ζ3 η2 π1π2πω χ ] sarvataḥ śrūyate γ1γ2, śrūyate (')nāhata δ1δ2
Sources
Amaraugha 35 bhaved ] tathā AO
Testimonia
Haṭharatnāvalī 4.18, Yogacintāmaṇi f. 25r (\attr HP), Haṭhatattvakaumudī 54.15 (\attr HP) granther ] randhre HRĀ, granthir YCM HTK

bhedād ] bhedo HRĀ, bhinna YCM, bhinnād HTK

ānandaḥ YCM HTK HRĀv.l. ] yo nādaḥ HRĀ

śūnya YCM HTK ] sūrya HRĀ
HP 4.21

दिव्यदेहश्च तेजस्वी दिव्यगन्धस्त्वरोगवान् ।

संपूर्णहृदयः शून्ये त्वारम्भे योगवान्भवेत् ॥

divyadehaś ca tejasvī divyagandhas tv arogavān /

saṃpūrṇahṛdayaḥ śūnye tv ārambhe yogavān bhavet //

With a divine body, radiant, smelling heavenly, free from disease and his heart full [of bliss], in the void in the beginning [stage] the [practitioner] becomes a yogi.

Readings

pāda a ] om. δ1δ2 πω
divyadehaś ca tejasvī α1 α2 γ1γ2 π1 π2 χ ] divyadehasya tejasvī ε1, ādityatejaś ca tejasvī ζ2, tejasvī divyagandhaś ca ζ3, divyagandho divyacakṣuś ca η2, om. δ1δ2 πω
pāda b ] om. δ1δ2 πω
divyagandhas tv arogavān α1 α3 γ1γ2 π1 π2 χ ] divyagandho py arogavān ε1 ζ2, divyadeho py arogavān ζ3, divyadeham arogavān α2, tejasvī ārogavān η2, om. δ1δ2 πω
saṃpūrṇa cett. ] saṃpūrṇe ζ3
hṛdayaḥ α1α2α3 ζ2 π1 χ ] hṛdaya γ2 ε1, hṛdaye γ1 δ1 ζ3 η2 π2 πω
śūnye tv α1α2α3 ζ2 ζ3 ] śūnye γ1γ2 δ1δ2 ε1 η2 π2, śūnya πω χ, śūra π1
ārambhe cett. ] ārambha πω, āraṃbho η2
yogavān cett. ] bhogavān γ1
Sources
Amaraugha verse 36 gandhas tv ] gandho hy AO

hṛdayaḥ (=AOP)] hṛdaye AO
Testimonia
Haṭharatnāvalī 4.19, Haṭhatattvakaumudī 54.18 (\attr HP) dehaś ca ] dehaḥ su HRĀ, gandhaś ca HTK

gandhas tv HRĀ ] deho ’py HTK

hṛdayaḥ ] hṛdaye HRĀ HTK

अथ घटावस्था ।

atha ghaṭāvasthā /

Now the unified stage:

Readings

ghaṭāvasthā cett. ] khaṭavasthā α3, ghaṭā arthaḥ α2, ghaṭarakṣā δ1δ2, ghaṭaḥ π1
HP 4.22

द्वितीयायां घटीकृत्य वायुर्भवति मध्यगः ।

दृढासनो भवेद्योगी ज्ञानी देवसमस्तदा ॥

dvitīyāyāṃ ghaṭīkṛtya vāyur bhavati madhyagaḥ /

dṛḍhāsano bhaved yogī jñānī devasamas tadā //

In the second stage the breath, after bringing about union, goes into the middle [channel]. Then the yogi has a firm posture [and] he becomes a gnostic, equal to a god.
Philological Commentary
The name of the second stage, ghaṭa (and the related form ghaṭīkṛtya found in the first pāda of this verse) can be understood in at least three ways, as union, activation or pot (the latter with an alchemical connotation, on which see 3.12 and Mallinson and Szanto 2021: 20–23). In the Dattātreyayogaśāstra (verse 90) its primary meaning is union and the united pairs are prāṇa and apāna, jīvātman and paramātman, and nāda and bindu.

Readings

dvitīyāyāṃ cett. ] dvitīyā δ1 ζ3ac, dvitīye η2, dvitī α2
ghaṭī α1 γ1γ2 δ1δ2 π1π2πω χ ] ghaṃṭi ζ3, ghaṭāṃ ζ2, ghaṭikā α2, sphuṭī ε1ε2, bheda η2
kṛtya cett. ] kṛtvā ζ3, mukte tu η2
dṛḍhāsano cett. ] haṭhāsano η2
deva α1 α2 γ1γ2 δ1 ε1 ζ2 ζ3 χ ] devaḥ πω, deha δ2 η2 π1 π2
tadā α1 α2 π1π2πω χ ] tathā γ1γ2 δ1δ2 ε1 ζ2 ζ3 η2
Sources
Amaraugha 37 dvitīyāyāṃ (=AOP)] dvitīye saṃ AO
Testimonia
Haṭharatnāvalī 4.20, Haṭhatattvakaumudī 54.15 (\attr HP) ghaṭīkṛtya HRĀ ] ghaṭīṃ kṛtvā HTK

jñānī HTK ] kāma HRĀ
HP 4.23

विष्णुग्रन्थेस्तदा भेदात्परमानन्दसूचकः ।

अतिशून्ये विमर्दश्च भेरीशब्दस्तदा भवेत् ॥

viṣṇugranthes tadā bhedāt paramānandasūcakaḥ /

atiśūnye vimardaś ca bherīśabdas tadā bhavet //

Then, as a result of the piercing of the knot of Viṣṇu there is a hint of supreme bliss in total emptiness (atiśūnye), and then the pounding sound of a kettle drum occurs.

Readings

granthes tadā α1 π1 ] granthis tadā πω, granthe sadā ζ2, granthes tathā α2 η2, granthe tathā ε1, granther yadā π2, granthir yadā γ1γ2 δ1δ2 ζ3, granthes tato χ
bhedāt α1 ε1 ζ2 η2 π1π2πω χ ] bhidā α2, bhinnaḥ γ1γ2 δ1δ2, bhinnā ζ3
paramānanda cett. ] sadānandasya ζ2
sūcakaḥ cett. ] sūcakā<<ḥ>> ζ3, kārakaḥ π2
atiśūnye α1α2α3 ε1 π1 πω χ ] atiśūnya γ1γ2 δ1δ2 ζ3 η2, aṃtyaśūnye π2, api śūnyo ζ2
vimardaś ca α1 α3 π1π2πω χ ] vimardasya α2, 'saṃmardā ζ2, visanmarde ε1, visaṃmardo η2, vibhedaś ca γ1γ2 δ1δ2 ζ3
tadā α1 ζ3 π1π2πω χ ] tathā α3 γ1γ2 δ1δ2 ε1 ζ2 η2, tatho α2
Sources
Amaraugha 38 d tadā ] tato AO
Testimonia
Haṭharatnāvalī 4.21, Yogacintāmaṇi f. 25r (\attr HP), Haṭhatattvakaumudī 54.21 (\attr HP) a tadā ] tathā HRĀ, yadā YCM HTK

c atiśūnye HRĀ ] atiśūnya YCM HTK

d tadā YCM ] tathā HRĀ HTK

अथ परिचयावस्था ।

atha paricayāvasthā /

Now the accumulation stage:

Readings

atha cett. ] tathā π2, om. δ2
paricayāvasthā cett. ] paricayaḥ ζ2 ζ3 π1
HP 4.24

तृतीयायां ततो भित्त्वा विहायोमर्दलध्वनिः ।

महाशून्यं तदा याति सर्वसिद्धिसमाश्रयम् ॥

tṛtīyāyāṃ tato bhittvā vihāyomardaladhvaniḥ /

mahāśūnyaṃ tadā yāti sarvasiddhisamāśrayam //

In the third [stage], having pierced [the knot of Viṣṇu], the sound of a bass drum arises in space. Then [the yogi] reaches the great void, the abode of all supernatural powers.
Philological Commentary
Here the object of piercing is unspecified, but it is likely to refer to the knot of Viṣṇu mentioned in the previous verse.

We have understood vihāyo (`space') as referring to the state of total emptiness (atiśūnya) that was mentioned in the previous verse.

Readings

tṛtīyāyāṃ tato bhittvā α1 δ1δ2 ε1 ζ3 π1π2πω ] tṛtīyāyāṃ tathā bhitvā α2, karṇikāṃ tu tato bhittvā γ1γ2, karttikāyāṃ tato bhittvā ζ2, atha granthitrayaṃ bhittvā η2, tṛtīyāyāṃ tu vijñeyo χ
pāda b ] folio lost in α1
vihāyo α2 ε1 ζ2 χ ] vihāya γ1γ2 ζ3, vikāryo π1, vimalo δ1δ2, vimāyo πω, visphāro π2, jāyate η2
mardala α2 γ1γ2 ζ2 η2 π1π2πω χ ] maddala ε1, mandala δ1δ2, mṛḍula ζ3
dhvaniḥ cett. ] dhvaniṃ γ2, dhvani π1 πω
pāda c ] folio lost in α1
mahāśūnyaṃ cett. ] mahāśūnya ζ3 π1, mahāśūnyas ε1
tadā α2 ε1 π1π2πω χ ] tathā γ1γ2 ζ2, tato δ1δ2, tayā ζ3, samā η2
yāti cett. ] jāti α2, jātiḥ ζ2
pāda d ] folio lost in α1
sarvasiddhi cett. ] mahāsiddhi πω, siddhisādha° π2, sarva ζ2
samāśrayam cett. ] samāśriyaṃ π1, matāśrayāt α2, kam āśrayaṃ π2
Sources
Amaraugha 39 vihāyo ] ninādo AO

yāti ] jātaṃ AO
Testimonia
Haṭharatnāvalī 4.22, Yogacintāmaṇi f. 25r (\attr HP), Haṭhatattvakaumudī 54.22 (\attr HP) bhittvā YCM ] nityaṃ HRĀ, jitvā HTK

vihāyomardala ] āviṣkāro mardala HRĀ, vimāyo mardala YCM, sahajānandasambhavaḥ HTK

tadā ] tato HRĀ, tathā YCM (HTK reads 4.25cd here)
HP 4.25

चित्तानन्दं ततो जित्वा सहजानन्दसंभवः ।

दोषदुःखजरामृत्युक्षुधानिद्राविवर्जितः ॥

cittānandaṃ tato jitvā sahajānandasaṃbhavaḥ /

doṣaduḥkhajarāmṛtyukṣudhānidrāvivarjitaḥ //

Having overcome the [supreme] bliss of the mind, there arises innate bliss. [The yogi] becomes free of disease, suffering, old age, death, hunger and sleep.
Philological Commentary
The reading of the first verse quarter, cittānāndaṃ tato jitvā, is likely a patch for the obscure paramānandarocitvāt in the Amaraugha (40a), which is the source text.

Readings

folio lost in α1
cittānandaṃ α3 γ1γ2 δ1δ2 ε1 π2 χ ] cidānaṃda α2 ζ3 πω, vivarttānaṃdaṃ π1, ciṃtāmanas η2, virāmānaṃ ζ2
tato cett. ] tadā χ
jitvā cett. ] bhittvā γ1γ2 δ1δ2
saṃbhavaḥ cett. ] saṃbhava ζ2 π1
doṣaduḥkha cett. ] doṣaduḥkhaṃ π1, dokhaduḥkhe γ1
jarāmṛtyu α3 ε1 ζ3 η2 π1π2πω ] jarāmṛtyuḥ α2 ζ2, jarāvyādhi χ, kṣudhānidrā γ1γ2 δ1δ2
kṣudhānidrā α2 α3 ε1 ζ2 ζ3 η2 π1 π2 χ ] kṣudhātṛṣā πω, jarāmṛtyu γ1γ2 δ1δ2
vivarjitaḥ cett. ] vivarjitāḥ π2, vivarjitaṃ πω, tṛṣā tathā η2
Sources
Amaraugha 40 cittānandaṃ tato jitvā (Amaraughaprabodha) ] paramānandarocitvāt AO
Testimonia
Haṭharatnāvalī 4.23, Yogacintāmaṇi f. 25r (\attr HP), Haṭhatattvakaumudī 54.22 (\attr HP) cittānandaṃ tato jitvā YCM ] cidānandaṃ tato jitvā HRĀ, tṛtīyāyāṃ tato jitvā HTK

sahajānandasambhavaḥ YCM HTK ] paramānandasambhavaḥ HRĀ

अथ निष्पत्त्यवस्था ।

atha niṣpattyavasthā /

Now the perfection stage:

Readings

folio lost in α1, om. χ, found after the first line of 4.26 α2 γ2 δ1δ2 π1π2πω
niṣpattyavasthā γ1γ2 π2 πω ] niḥpatti-avasthā α2, niṣṭhāvasthā δ1δ2, niṣpattiḥ ε1 ζ2 ζ3 η2 π1
HP 4.26

रुद्रग्रन्थिं ततो भित्त्वा सर्वपीठगतो'निलः ।

निष्पत्तौ वैणवः शब्दः क्वणद्वीणाक्वणो भवेत् ॥

rudragranthiṃ tato bhittvā sarvapīṭhagato'nilaḥ /

niṣpattau vaiṇavaḥ śabdaḥ kvaṇadvīṇākvaṇo bhavet //

Then, having pierced Rudra's knot, the breath goes to all the seats [of the deities in the body]. In the perfected [stage] the sound of a flute becomes the sound of a resonating lute.
Philological Commentary
The reading we have adopted for the fourth verse quarter, kvaṇadvīṇākvaṇo, Birch’s conjecture in his edition of the Amaraugha, is supported by several testimonia and Amṛtasiddhi 31.2, where it is said that the sound of a vīṇā arises in the fourth stage.

The reading śarva, i.e. Śiva, found in some testimonia and the Jyotsnā makes good sense, but in its description of this stage, the Amṛtasiddhi, which is the ultimate source of this passage has sarva (30.1).

Readings

folio lost in α1
tato cett. ] yadā χ
bhittvā cett. ] bhūtvā ζ2
sarva cett. ] śarva χ, satva π1
gato'nilaḥ cett. ] gatonalaḥ γ2, gatānilaḥ ε1, gatānila α2 πω
niṣpattau α2 γ2 π1π2πω χ ] niṣpannau ζ2 ζ3, niṣpanno ε1 η2, niṣpatto γ1, niṣṭhāto δ1δ2
vaiṇavaḥ śabdaḥ cett. ] vaiṇavaśabdaḥ γ2, vauṇāvat sado α2, veṇacaśabdaṃ γ1
kvaṇadvīṇākvaṇo ζ3 χ ] kvaṇan vīṇakvaṇo ε1, kaṇatvītakvaṇo ζ2, kvaṇadvīṇotvaṇo γ2, kvaṇan vītaḥ kvaṇo π1, kvacid vīṇākvaṇo π2, kvaṇatuvītakvaṇo πω, kvaṇantenākvuṇo η2, kvaṇadvīṇāsamo δ1δ2, karṇavīṇādgato γ1, kṛṇanityakṛṇo α2
bhavet cett. ] °dayaḥ π2
Sources
Amaraugha 41 niṣpattau AOv.l. ] niṣpanno AO, niṣpannā AOv.l.
Testimonia
Haṭharatnāvalī 4.24, Yogacintāmaṇi f. 25r (\attr HP), Haṭhatattvakaumudī 54.24 (\attr HP) niṣpattau HRĀ ] niṣṭhāto YCM, niṣpanno HTK

’nilaḥ HRĀ YCM ] ’nalaḥ HTK
HP 4.27

एकीभूतं तदा चित्तं राजयोगाभिधायकम् ।

सृष्टिसंहारकर्तासौ योगीश्वरसमो भवेत् ॥

ekībhūtaṃ tadā cittaṃ rājayogābhidhāyakam /

sṛṣṭisaṃhārakartāsau yogīśvarasamo bhavet //

Then, becoming one [with the sound] the mind is called Rājayoga. He becomes a creator and destroyer, an equal to a lord among yogis.
Philological Commentary
According to Brahmānanda (Jyotsnā 4.77), the idea that the yogi becomes a creator and destroyer means that he becomes equal to God. Consequently, he construes the line as asau yogī īśvarasamo bhavet.

Readings

folio lost in α1, om. ζ2 ζ3
tadā α2 ε1 π1π2πω χ ] tathā α3 γ1γ2 δ1δ2 η2
pāda b ] om. π1
rājayogā cett. ] rājayoga η2, rājayogo πω
°bhidhāyakam γ2 ε1 πω ] vidhāyakaḥ α2, bhidhāyanaṃ γ1, bhidhānakaṃ α3 δ1δ2 η2 π2 χ
pāda c ] om. π1
kartāsau cett. ] karttasau γ1, karttāso πω
pāda d ] om. π1
Sources
Amaraugha 42 abhidhāyakam ] abhidhānakam AO, rājayogo 'bhidhīyate AOv.l.
Testimonia
Yogacintāmaṇi f. 25 (\attr HP, only ab), Upāsanāsārasaṅgraha p. 106 (only ab) abhidhāyakam YCM ] abhidhānakam USS

अथ नादानुसन्धानम् ।

atha nādānusandhānam /

...

Readings

only included in ε1 ε2
HP 4.27*1

राजयोगपदप्राप्तौ सुखोपायो'ल्पचेतसाम् ।

सद्यःप्रत्ययसंधायी जायते नादजो लयः ॥ (ε1, ε2, ζ2, ζ3, η2, π1π2πω and χ)

rājayogapadaprāptau sukhopāyo'lpacetasām /

sadyaḥpratyayasaṃdhāyī jāyate nādajo layaḥ // (ε1, ε2, ζ2, ζ3, η2, π1π2πω and χ)

The dissolution which arises from the inner sound instantly gives proof of [its efficacy] [and] is an easy method for attaining the state of Rājayoga [even] for foolish people.

Readings

padaprāptau ε2 π1 π2 ] padaprāptā ε1, padaprāptaḥ ζ2, padaṃ prāptaṃ πω, padaṃ prāptuṃ η2 χ, padaṃ prāpti ζ3
sukhopāyo'lpa ε1 ε2 ζ2 ζ3 η2 π1 π2 χ ] sukhopāyogya πω
saṃdhāyī ζ2 η2 π2 πω χ ] saṃdhāyi ζ3 π1, saṃdāyī ε1 ε2
jāyate ε2 ζ2 ζ3 π1π2πω χ ] līyate ε1, sevyate η2
nādajo layaḥ ζ2 π2 πω χ ] nādayo layaḥ η2 π1, nādamūlayā ε2, nātra saṃśayaḥ ζ3
HP 4.28

अस्तु वा मास्तु वा मुक्तिरत्रैवाखण्डितं महत् ।

लयामृतमयं सौख्यं राजयोगादवाप्यते ॥

astu vā māstu vā muktir atraivākhaṇḍitaṃ mahat /

layāmṛtamayaṃ saukhyaṃ rājayogād avāpyate //

Whether or not this is liberation, in this very state a great, unbroken pleasure, which is rich in the nectar of absorption, is attained from Rājayoga.

Readings

folio lost in α1, om. π1
māstu α2 γ1γ2 δ1δ2 ε1 ζ2 η2 π2 χ ] mastu ζ3 πω
muktir α2 δ2 ε1 ζ2 η2 π2 χ ] muktis ζ3, muktiṃ πω, śaktir γ1γ2, kiṃcid δ1
atraivākhaṇḍitaṃ δ1δ2 ε1 ζ2 π2 χ ] atraiva khaṇḍitaṃ α2 γ2, atra vākhaṇḍitaṃ η2, ātrevikhaṇḍitaṃ γ1, tatraivākhaṇḍitaṃ ζ3 πω
mahat α2 γ2 δ2 ε1 ζ2 ζ3 η2 πω ] marut γ1, manaḥ π2, bhavet δ1, sukham χ
layāmṛtamayaṃ α2 ε1 ζ2 ζ3 π2 ] layāmṛtalayaṃ πω, layāmṛtam idaṃ γ2 δ1δ2, layāmṛdaṃmitaṃ γ1, layāmṛtakaraṃ η2, layodbhavam idaṃ χ
rājayogād avāpyate cett. ] rājayogam avāpyate η2, om. δ1
Testimonia
Haṭharatnāvalī 4.16, Yogacintāmaṇi f. 113v (\attr Īśvara, only ab), Haṭhatattvakaumudī 54.35 (\attr HP) muktir HRĀ HTK ] siddhir YCM

layāmṛtamayaṃ HTK ] layāmṛtaṃ laye HRĀ
HP 4.29

हठं विना राजयोगो राजयोगं विना हठः ।

न सिध्यति ततो युग्मम् आ निष्पत्तेः समभ्यसेत् ॥ *

haṭhaṃ vinā rājayogo rājayogaṃ vinā haṭhaḥ /

na sidhyati tato yugmam ā niṣpatteḥ samabhyaset // *

Rājayoga without Haṭha and Haṭha without Rājayoga do not succeed so [the yogi] should practise both until the perfection stage.
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

folio lost in α1, om. γ1γ2 δ1δ2 ε1ε2 η2 πω χ
Sources
Śivasaṃhitā 5.222
Testimonia
Haṭharatnāvalī 1.19, Yogacintāmaṇi f. 21r (\attr HP), Yogacintāmaṇi f. 21r (\attr HP), Haṭhatattvakaumudī 55.1 rājayogo HRĀ YBhD HTK ] rājayogaṃ YCM

Pāda cd ] vyāptiḥ syād avinābhūtā śrīrājahaṭhayogayoḥ HRĀ

samabhyaset HTK YCM ] samācaret YBhD
HP 4.30

राजयोगमजानन्तः केवलं हठकर्मठाः ।

ये तु तान्कर्षकान्मन्ये प्रयासफलवर्जितान् ॥

rājayogam ajānantaḥ kevalaṃ haṭhakarmaṭhāḥ /

ye tu tān karṣakān manye prayāsaphalavarjitān //

I consider those who are ignorant of Rājayoga and work only at Haṭha to be like farmhands who get no reward for their efforts.

Readings

folio lost in α1, om. γ1γ2 δ1δ2
karmaṭhāḥ ε1 ζ3 π1 ] karmaṭhaḥ α2, karmacā ζ2, karmaṇā π2 πω, karmaṇaḥ η2, karmiṇaḥ χ
ye tu tān karṣakān manye ε1 π1 π2 ] ye tu tān karkaśān manye ζ2 ζ3, ye ca te kāmukān manne α2, ye tuṃgān karmavasān manye η2, etān abhyāsino manye χ, lac. πω
prayāsaphalavarjitān ε1 ζ2 ζ3 π1 χ ] prayāsaphalavarjitāḥ η2, prayāsakalavarjitaḥ α2, prāyaśaḥ phalavarjitāḥ π2, lac. πω
Testimonia
Haṃsavilāsa p. 49 karmaṭhaḥ ] karmagāḥ HV

tu tān karṣakān ] tān karmavaśān HV
HP 4.31

तत्त्वं बीजं हठः क्षेत्रमौदासीन्यं जलं त्रिभिः ।

उन्मनीकल्पलतिका सद्य एवोद्भविष्यति ॥

tattvaṃ bījaṃ haṭhaḥ kṣetram audāsīnyaṃ jalaṃ tribhiḥ /

unmanīkalpalatikā sadya evodbhaviṣyati //

The supreme reality is the seed, Haṭha the ground and indifference water. With these three the wish-fulfilling vine that is the beyond-mind state immediately grows.
Philological Commentary
The meaning of tattva here is unclear. It is a synonym for samādhi and unmanī in the next verses. However, this meaning seems unlikely here as tattva is one of three factors that is supposed to lead to unmanī. In Jyotsnā 4.104, Brahmānanda says that tattva means citta, which makes sense in so far as the mind grows to the beyond-mind state. However, this interpretation seems somewhat contrived. We have understood tattva in the sense of the `highest reality' (paramatattva) on the assumption that, as the seed, it is the latent cause of the state beyond mind.
Metre: Anuṣṭubh (c: na-vipulā)

Readings

folio lost in α1, om. δ2
tattvaṃ cett. ] tattva γ1 ε1 πω
haṭhaḥ δ1 χ ] haṭha α2 γ1γ2 ε1 ζ3 π1, haṭhaṃ α3 η2 π2 πω
audāsīnyaṃ γ1γ2 η2 π2 πω χ ] audāsinyaṃ α2 ζ3 π1, audāśinyaṃ α3, audāsīnya ε1, <<sau>>dāmanyaṃ δ1
jalaṃ tribhiḥ α2 ζ3 η2 π1 πω χ ] layaṃ tribhiḥ ε1, jalaṃ smṛtam α3 γ1γ2 δ1 π2
evodbhaviṣyati α2 δ1 ε1 ζ3 η2 π2 πω ] evādbhaviṣyati π1, eva bhaviṣyati α3 γ1γ2, eva pravartate χ
Testimonia
Yogacintāmaṇi f. 24r (\attr HP) tattvaṃ ] nādo YCM

tribhiḥ ] smṛtam YCM
HP 4.32

राजयोगः समाधिश्च उन्मनी च मनोन्मनी ।

अमरौघो'पि चाद्वैतं निरालम्बं निरञ्जनम् ॥ *

rājayogaḥ samādhiś ca unmanī ca manonmanī /

amaraugho'pi cādvaitaṃ nirālambaṃ nirañjanam // *

The sovereign yoga (rājayoga), meditative absorption (samādhi), the beyond mind state (unmanī), transmental state (manonmanī), [the sovereign yoga of] the lineage of immortals (amaraugha), non-duality (advaita), without support (nirālamba), pure (nirañjana), [\dots ]

Readings

folio lost in α1
rājayogaḥ γ2 δ1δ2 ε1 ζ3 πω χ ] rājayoga α2 γ1 ζ2 η2 π1 π2a π2b
samādhiś ca cett. ] samādhīś cā π1
unmanī cett. ] py unmanī α2 ε1, hy unmanī π2b, nmatī π1
amaraugho ζ3 η2 ] amaraughā ε1 π2b, amaraughi π2a, araughau γ1, amaraudhyai γ2, amarogho πω, amarodyo α2 π1, amaratvaṃ χ, avaraubhū ζ2, amaroly a° δ1δ2
'pi cādvaitaṃ α2 π1 π2b πω ] ghacāṃdrī ca γ2, ghatvīṃdrī ca γ1, °bhicāndrī ca δ1δ2, layas tattvaṃ ε1 ζ2 ζ3 η2 π2a χ, layas tatra η2
nirālambaṃ α2 γ1γ2 π1 π2b πω ] nirālambo δ1δ2, śūnyāśūnyaṃ ε1 ζ2 ζ3 η2 χ, śūnyācūnyaṃ π2a
nirañjanam cett. ] nirāmayaṃ α2, paraṃ padam ε1 ζ2 ζ3 η2 π2a χ
Testimonia
Yogacintāmaṇi f. 6r (\attr HP), Upāsanāsārasaṅgraha p. 106 (\attr HP) ca YCM ] cāpy USS

amaraugho 'pi cādvaitaṃ USS ] amaraughaughacāndrīva YCM
HP 4.33

अमनस्को लयस्तत्त्वं शून्याशून्यं परं पदम् ।

जीवन्मुक्तिश्च सहजं तुर्यं चेत्येकवाचकाः ॥

amanasko layas tattvaṃ śūnyāśūnyaṃ paraṃ padam /

jīvanmuktiś ca sahajaṃ turyaṃ cety ekavācakāḥ //

[\dots ] no-mind (amanaska), dissolution [of mind] (laya), the [ultimate] reality (tattva), void and not void (śūnyāśūnya), the highest state (para pada), liberation in life (jīvanmukti), innate (sahaja) and the fourth [state] (turya) are synonyms.
Metre: Anuṣṭubh (c: na-vipulā)

Readings

folio lost in α1
amanasko γ2 δ1 π1 π2b πω ] amarasko α2, amanaskau γ1, amanaskaṃ δ2 ε1 ζ2 ζ3 η2 π2a χ
layas tattvaṃ π1 π2b πω ] layas tatra α2, layaś caiva γ2 δ1δ2, lyayāś caiva γ1, tathādvaitaṃ ε1 ζ2 ζ3 η2 π2a χ
śūnyāśūnyaṃ α2 γ2 δ1δ2 π1 ] śūnyāśūnya γ1 πω, śūnyāc chūnyaṃ π2, nirālambaṃ ε1 ζ2 ζ3 η2 π2a χ
paraṃ padam α2 α3 π1 π2b πω ] parāparaṃ γ1 δ1δ2, parāvaraṃ γ2, nirañjanam ε1 ζ2 ζ3 η2 π2a χ
jīvanmuktiś ca cett. ] jīvanmuktaś ca α3, jīvanmuktiḥ γ1
sahajaṃ cett. ] om. ζ3
turyaṃ α2 α3 γ1γ2 δ2 ζ3 π1 π2a ] turjaṃ δ1, turyāṃ π2, turyai ζ2, turyā χ, turīyaṃ ε1, tuṣkaṃ πω, muktiś η2
cety eka α2 γ2 δ1δ2 η2 π1 π2 χ ] .. ty eka α3, vatyaka γ1, caityeka π2a, caiyeka πω, caika ε1, cittaika ζ3, ciṃtaika ζ2
vācakāḥ γ1 η2pc χ ] vācakaḥ α2 η2ac, vācakaṃ α3 δ1δ2 ε1 ζ2 ζ3 π1 π2a π2b πω, vācakīṃ γ2
Sources
Yogacintāmaṇi f. 6r (\attr HP), Upāsanāsārasaṅgraha p. 106 (\attr HP) layas tattvaṃ USS ] layaś caiva YCM

paraṃ padaṃ USS ] parāparam YCM

ekavācakāḥ ] ekavācakam YCM USS
HP 4.34

उन्मन्यवाप्तये शीघ्रं मार्गौ द्वौ मम संमतौ ।

तत्त्वं परमसौख्यं वा नादोपासनमेव च ॥

unmanyavāptaye śīghraṃ mārgau dvau mama saṃmatau /

tattvaṃ paramasaukhyaṃ vā nādopāsanam eva ca //

Two paths for the quick attainment of the beyond-mind state are approved by me: [cultivating] the ultimate reality (tattva) or supreme pleasure. And focusing on the inner sound [...]

Readings

om. δ2 ζ2 ζ3 η2, folio lost in α1
pāda a ] om. γ1γ2
unmanyavāptaye α2 ε1 π1 πω χ ] unmanyā \_ \_ ye π2, unmanyavāsayet δ1, unmanyaye α3
pāda b ] om. γ1γ2
mārgau dvau α2 ε1 π1 π2 ] mārgo dvau πω, mārgā .. α3, dvau mārgau δ1, bhrūdhyānaṃ χ
mama saṃmatau α2 ε1 πω ] myama saṃ[m]. + α3, mamatau π2, samasaṃmatau δ1 π1, mama saṃmatam χ
pāda c ] om. δ1 χ
saukhyaṃ γ1γ2 ε2 π2 ] sākhyaṃ α2, sāṃkhyaṃ ε1 πω, vāgraṃ π1
pāda d ] om. δ1 χ
ca α2 γ1γ2 πω ] vā ε1 ε2 π1 π2
Testimonia
Yogacintāmaṇi f. 23v (\attr HP), Upāsanāsārasaṅgraha p. 106 (\attr HP) mārgau dvau USS ] dvau mārgau YCM

ca ] vā YCM USS
HP 4.35

सौख्यप्रविष्टचित्तानां मूढानामपि संमतम् ।

सद्यआनन्दसंधायी जायते नादजो लयः ॥

saukhyapraviṣṭacittānāṃ mūḍhānām api saṃmatam /

sadyaānandasaṃdhāyī jāyate nādajo layaḥ //

[\dots ] is approved even for foolish people whose minds are intent upon pleasure. The dissolution which arises from the inner sound instantly bestows bliss.

Readings

om. δ2 ζ2 ζ3 η2 χ, folio lost in α1
pāda a ] om. δ1
saukhya γ1 ε2 π2 ] saukhyā γ2, sāṃkhya π1 πω, sāṃkhyaṃ ε1, sākṣaṃ α2
praviṣṭa γ2 ε1 π2 πω ] pravṛṣṭa α2, pratiṣṭha γ1 π1
pāda b ] om. δ1
sadya α2 δ1 δ3 ε1 π1π2πω ] satyam γ1γ2
ānanda α2 γ1γ2 δ3 ε1 π1π2πω ] ādāya δ1
saṃdhāyī α3 γ2 δ1 δ3 ] saṃdhyāyī γ1, saṃdāyī ε1 π1, sadāyī πω, saṃdāyi π2, saṃdāï α2
jāyate cett. ] jāvate δ1
nādajo α3 γ1γ2 δ1 δ3 ε1 π2 πω ] nādato π1, natato α2
Testimonia
Yogacintāmaṇi f. 23v (\attr HP), Upāsanāsārasaṅgraha p. 106 (\attr HP) saukhya YCM ] sāṅkhye USS

saṃmatam YCM ] saṃmateḥ USS

sadya-ānandasandhāyī YCM ] tasya svānaṃdasa*ryo USS
HP 4.35*1

एकं सृष्टिमयं बीजं एका मुद्रा च खेचरी ।

एको देवो निरालम्ब एकावस्था मनोन्मनी ॥

ekaṃ sṛṣṭimayaṃ bījaṃ ekā mudrā ca khecarī /

eko devo nirālamba ekāvasthā manonmanī //

There is one seed [syllable] consisting of creation and one mudrā, khecarī, one god, the unsupported, [and] one state, mind beyond mind.
Philological Commentary
See 3.48.

Readings

only included in ε1 ε2 ζ3 η2
ca ε1 ε2 η2 ] tu ζ3
nirālamba ζ3 η2 ] nirālambo hy ε1 ε2
Sources
Cf. Tantrāloka 32.64

ekaṃ sṛṣṭimayaṃ bījaṃ yadvīryaṃ sarvamantragam/

ekā mudrā khecarī ca mudraughaḥ prāṇito yayā//

Cf. Tantrālokaviveka 32.63

yad āgamaḥ –

ekaṃ sṛṣṭimayaṃ bījam ekā mudrā ca khecarī/

dvāvekaṃ yo vijānāti sa vai pūjyaḥ kulāgame //

Cf. Śivasūtravimarśinī 5

ekaṃ sṛṣṭimayaṃ [sṛṣṭimayaṃ bījam iti mantravīryarūpam aham iti bījam/ mudrā parabhairavīyātmā/] bījam ekā mudrā ca khecarī/

dvāv etau yasya jāyete so'tiśāntapade sthitaḥ//

Testimonia
Haṭharatnāvalī 4.28, Yogacintāmaṇi f. 75r (\attr HP), Yuktabhavadeva 7.219 (\attr Gorakṣanātha) devo HRĀ YBhD ] deśo YCM
HP 4.35*2

शङ्खदुन्दुभिनादं च न शृणोति कदाचन ।

काष्ठवज्जायते देह उन्मन्यावस्थया ध्रुवम् ॥

śaṅkhadundubhinādaṃ ca na śṛṇoti kadācana /

kāṣṭhavaj jāyate deha unmanyāvasthayā dhruvam //

[The yogi] never hears the sounds of [even] conch shells and large drums. As a result of the state of no mind, the body assuredly becomes as [insentient as a piece of] wood.

Readings

om. ζ2
nādaṃ ca ε2 ζ3 η2 π1 χ ] nādaś ca ε1 πω, nādāṃś ca π2
kāṣṭhavaj jāyate ε2 ζ3 η2 χ ] kāṣṭhavaj jñāyate ε1, sthāṇuvad vartate π2, sthāṇuvarddhattayed π1, sthāṇu vardhate πω
deha η2 χ ] dehe ζ3, nādam ε1 ε2, yogī hy π1π2πω
°vasthayā ε1 ε2 ζ3 π1π2πω χ ] vasthāyāṃ η2
Sources
Jñānasāra 3.7 nādaṃ ca na ] nādena na JS

deha unmanyāvasthayā dhruvam ] yogī notpattyā vai prajāyate JS
Testimonia
Haṭhasaṅketacandrika f. 120v (\attr HP) deha ] dehe HSC
HP 4.35*3

सर्वावस्थाविनिर्मुक्तः सर्वचिन्ताविवर्जितः ।

मृतवत्तिष्ठते योगी स मुक्तो नात्र संशयः ॥*

sarvāvasthāvinirmuktaḥ sarvacintāvivarjitaḥ /

mṛtavat tiṣṭhate yogī sa mukto nātra saṃśayaḥ //*

Free from all states [of mind] and all thought, the yogi is as if dead. He is liberated. In this there is no doubt.

Readings

om. ζ2
vivarjitaḥ ε1 ε2 ζ3 η2 π1 π2 χ ] vivarjitaṃ πω
mṛtavat ε1 ε2 ζ3 η2 χ ] kāṣṭhavat π1π2πω
tiṣṭhate ε2 ζ3 η2 π1 π2 χ ] tiṣṭhayed πω, vartate ε1
Testimonia
Haṭhatattvakaumudī 51.75 (\attr HP), Nādabindūpaniṣad 51cd‒52ab
HP 4.35*4

न हि जानाति शीतोष्णं न दुःखं न सुखं तथा ।

न मानं नापमानं च योगी युक्तः समाधिना ॥

na hi jānāti śītoṣṇaṃ na duḥkhaṃ na sukhaṃ tathā /

na mānaṃ nāpamānaṃ ca yogī yuktaḥ samādhinā //

The yogi in samādhi experiences neither cold nor heat, neither suffering nor pleasure, neither praise nor scorn.

Readings

om. ζ2 η2
hi jānāti ε1 ε2 π1 ] vijānāti ζ3 χ, hi jānaṃti πω
na duḥkhaṃ na sukhaṃ ε1 ζ3 π1 χ ] na duḥkhaṃ sukham eva vā ε2, na ca duḥkhaṃ sukhaṃ πω
na mānaṃ nāpamānaṃ ζ3 χ ] na mānaṃ nāvamānaṃ ε1 ε2, na mānaṃ cāpamānaṃ π1, na ca mānāpamānaṃ πω
yuktaḥ ε1 π1 π2 χ ] muktaḥ ε2 ζ3, yukti πω
Sources
Vivekamārtaṇḍa 166 na hi jānāti ] nābhijānāti VM
HP 4.35*5

न गन्धं न रसं रूपं न स्पर्शनं न च श्रुतम् ।

नात्मानं न परं वेत्ति योगी युक्तः समाधिना ॥

na gandhaṃ na rasaṃ rūpaṃ na sparśanaṃ na ca śrutam /

nātmānaṃ na paraṃ vetti yogī yuktaḥ samādhinā //

The yogi in samādhi does not experience smell, taste, form, touch, sound, himself nor anyone else.

Readings

only included in ε1 ε2 πω χ
na sparśanaṃ na ca śrutam (em.) ] na () sparśaṃ na ca na śrutaṃom. ε1 ε2 πω, na ca sparśaṃ na niḥsvanam χ
na paraṃ ε1 ε2 χ ] paramaṃ πω
yuktaḥ ε1 χ ] muktaḥ ε2, yukti πω
Sources
Vivekamārtaṇḍa 165 na sparśanaṃ na ca śrutam ] na ca sparśaṃ na nisvanam VM
Testimonia
Yuktabhavadeva 11.31 (\attr Gorakṣanātha) rūpaṃ na sparśanaṃ ] sparśaṃ na rūpaṃ na YBhD

na paraṃ ] ca paraṃ YBhD
HP 4.35*6

अवेध्यः सर्वशस्त्राणामवध्यः सर्वदेहिनाम् ।

अग्राह्यो मन्त्रतन्त्राणां योगी युक्तः समाधिना ॥

avedhyaḥ sarvaśastrāṇām avadhyaḥ sarvadehinām /

agrāhyo mantratantrāṇāṃ yogī yuktaḥ samādhinā //

The yogi in samādhi cannot be wounded by any weapon, killed by any living creature or overpowered by mantras and magic.
Philological Commentary
The collated manuscripts have avadhyaḥ in both the first and second verse quarters. Although avadhyaḥ can make sense in both quarters, the repetition appears to be a dittographical error that changed avedyaḥ, which is close to the reading of the source text, into avadhyaḥ. We have therefore emended accordingly.

Readings

only included in ε1 ε2 ζ3 η2 χ
avedhyaḥ (em.) ] avadhyaḥ ζ3 η2 χ, adhyāpyāḥ ε1, adhyāpaḥ ε2
śastrāṇām ζ3 η2 χ ] śāstrāṇām ε1 ε2
avadhyaḥ ε1 ε2 ζ3 η2 ] aśakyaḥ χ
dehinām cett. ] om. ε1
agrāhyo ε2 ζ3 η2 χ ] om. ε1
mantratantrāṇāṃ ζ3 η2 ] mantrayantrāṇāṃ ε2 χ, om. ε1
yuktaḥ η2 χ ] muktaḥ ε2 ζ3, om. ε1
samādhinā ε2 ζ3 η2 χ ] mādhinā ε1
Sources
Vivekamārtaṇḍa 168 avedhyaḥ ] abhedyaḥ VM
HP 4.35*7

चित्तं न सुप्तं नो जाग्रत् स्मृतिमन्न न चान्यथा ।

नास्तमेति न चोदेति यस्यासौ मुक्त एव सः ॥

cittaṃ na suptaṃ no jāgrat smṛtiman na na cānyathā /

nāstam eti na codeti yasyāsau mukta eva saḥ //

He is indeed truly liberated whose mind is neither asleep nor awake, has no memory nor is otherwise, and neither stops nor starts.
Philological Commentary
The first line of this verse is significantly different from the version in the source text, the Gorakṣaśataka. The second quarter is corrupt in many of the Haṭhapradīpikā manuscripts but smṛti and nānyathā are well attested.
Metre: Anuṣṭubh (a: ma-vipulā)

Readings

om. ζ2
pāda a ] om. ε2
pāda b ] om. ε2
smṛtiman na ε1 ] smṛtyaman π2, sṛtinannaṃ πω, smṛtivarṇaṃ ζ3, na smṛtir na π1, smṛtivismṛ° χ, spṛśati vastu η2
na cānyathā (em.) ] ca nānyathā ε1 ζ3 η2 π1 πω, na nānyathā π2, °tivarjitam χ
nāstam eti ε1 ε2 ζ3 π1π2πω ] na vāstum eti η2, na cāstam eti χ
na codeti ε1 ε2 ζ3 η2 π1 π2 ] na cādeti πω, nodeti χ
yasyāsau ε1 ε2 ζ3 π1 π2 χ ] yathāsau η2, illeg. πω
mukta eva saḥ ε1 ε2 ζ3 η2 π1 π2 χ ] illeg. πω
Sources
Gorakṣaśataka 7 na suptaṃ no jāgrat GŚv.l. ] prasuptaṃ yogena GŚ

smṛtiman na na cānyathā ] jāgratsuptaṃ na cānyathā GŚ (em.), jāgratsūtir na *nyathā GŚv.l., chrutimadvacanasya ca GŚv.l.

saḥ ] hi GŚ
Testimonia
Haṭhasaṅketacandrika f. 120v (\attr HP) smṛtiman na na cānyathā ] smṛtivarṇaṃ na cānyathā HSC
HP 4.35*8

स्वस्थो जाग्रदवस्थायां सुप्तवद्यो'वतिष्ठते ।

निःश्वासोच्छ्वासहीनश्च निश्चितं मुक्त एव सः ॥

svastho jāgradavasthāyāṃ suptavad yo'vatiṣṭhate /

niḥśvāsocchvāsahīnaś ca niścitaṃ mukta eva saḥ //

[The yogi] who remains at ease, as though asleep, in the waking state, without breathing in and out, is definitely liberated.

Readings

om. ζ2 η2
svastho ε1 πω χ ] svapno π1, svapne ε2, supto π2, svecchā ζ3
suptavad yo ε1 π1 πω χ ] suptavadhyo π2, suptaḥ sadyo ζ3, pūrvavad yo ε2
'vatiṣṭhate ε1 ε2 ζ3 πω χ ] vatiṣṭhati π1 π2
niḥśvāsocchvāsa ζ3 χ ] niśvāsocchvāsa ε1 ε2, niśvāsośvāsa πω, nisvāsośvaḥsa π1, niḥśvāsaśvāsa π2
hīnaś ca ζ3 πω χ ] hīnas tu ε1 π1 π2, hīnasya ε2
niścitaṃ ε1 ε2 ζ3 χ ] niścito πω, niścitto π1, niśceṣṭo π2
Sources
Amanaska 2.59 svastho ] sadā A, svapna Av.l., supta Av.l.
Testimonia
Kulārṇavatantra 9.11, Yogacintāmaṇi f. 27v (\attr Rājayoga) svastho ] svapna KAT, sadā YCM
HP 4.36

नादानुसन्धानसमाधिभाजां

योगीश्वराणां हृदये प्ररूढम् ।

आनन्दमेकं वचसामवाच्यं

जानाति तं श्रीगुरुनाथ एव ॥

nādānusandhānasamādhibhājāṃ

yogīśvarāṇāṃ hṛdaye prarūḍham /

ānandam ekaṃ vacasām avācyaṃ

jānāti taṃ śrīgurunātha eva //

Only the glorious guru lord knows the unique ineffable bliss that has arisen in the hearts of lords among yogis who experience samādhi by concentrating on the inner sound.
Metre: Upajāti

Readings

pāda a ] folio lost in α1
pāda b ] folio lost in α1
hṛdaye prarūḍham α2 γ2 δ1δ2 ε1 ζ3 π2 πω ] hṛdayaprarūḍhaṃ γ1 π1, hṛdi vardhamānaṃ ζ2 η2 χ
pāda c ] folio lost in α1, om. α2
avācyaṃ cett. ] avākyaṃ ζ2, agamyaṃ π2 χ
pāda d ] om. α2
jānāti cett. ] jānāty a° π1 π2, jānaṃti ζ2, lost α1
taṃ śrī γ2 ε1 ζ2 ζ3 η2 πω χ ] °taḥ śrī π2, °tītaṃ π1, tatvaṃ śrī γ1, tattvaṃ δ1δ2, lost α1
gurunātha cett. ] guṇanātha δ1δ2, + + nātha α1
eva α1 γ2 δ1δ2 ε1 ζ3 π1π2πω ] evaṃ γ1, ekaḥ ζ2 χ, ekaṃ η2
Sources
Yogatārāvalī 3 prarūḍham ] pragūḍham YTĀ

ānandam ekaṃ ] ānandamātraṃ YTĀ

eva YTĀv.l. ] ekaḥ YTĀ
Testimonia
Haṭharatnāvalī 4.5, Yogacintāmaṇi f. 24r (\attr HP) vacasām avācyaṃ YCM ] vacaso 'py agamyaṃ HRĀ

taṃ śrī HRĀ ] tatvaṃ YCM
HP 4.37

सर्वचिन्तां परित्यज्य सावधानेन चेतसा ।

नाद एवानुसन्धेयो योगसाम्राज्यमिच्छता ॥

sarvacintāṃ parityajya sāvadhānena cetasā /

nāda evānusandheyo yogasāmrājyam icchatā //

[The yogi] who desires yogic sovereignty should abandon all thought and concentrate with an attentive mind on nothing but the internal sound.

Readings

sāvadhānena cett. ] sarvadānena ζ2 η2
nāda evānusandheyo cett. ] nādam evānusaṃdhe ζ2, nādam evānusaṃdhatte δ1 η2
sāmrājyam cett. ] samrājyam δ1, samrājam π2
icchatā α1 γ2 δ1δ2 ε1 ζ3 π1π2πω χ ] icchatāṃ α3 ζ2, icchati γ1 η2, iṣṭatā α2
Testimonia
Haṭharatnāvalī 4.14, Yogacintāmaṇi f. 23v (\attr HP), Haṭhasaṅketacandrikā f. 124r (\attr HP) nāda evānusaṃdheyo HRĀ HSC ] nādam evānusandhatte YCM

sāmrājyam icchatā YCM HSC ] sāmrājyasiddhaye HRĀ
HP 4.38

कर्णौ पिधाय तूलेन यं शृणोति ध्वनिं मुनिः ।

तत्र चित्तं स्थिरीकुर्याद् यावत्स्थिरपदं व्रजेत् ॥

karṇau pidhāya tūlena yaṃ śṛṇoti dhvaniṃ muniḥ /

tatra cittaṃ sthirīkuryād yāvat sthirapadaṃ vrajet //

The sage should block his ears with cotton and fix his mind on the sound which he hears until he attains a state of stillness.
Philological Commentary
The reading tūlena (`with cotton'), which is attested by α3, makes good sense and is close to the reading of mūlena in α1and α2. Manuscripts of several other groups instead have hastābhyām (`with the hands') or hastena (`with the hand'). This reading was inspired by the technique of blocking the ears and other orifices with the fingers in order to listen to the inner sounds. This practice is attested as early as the Svacchandatantra in which it is called ṣaṇmukhīkaraṇa (Vasudeva 2004: 272 n. 66). In this karaṇa, the other openings of the head are also blocked with the fingers. Śivasaṃhitā 5.36–46 teaches a similar practice. In the Haṭhayogasaṃhitā (p. 68), the practice of blocking the ears with the hands is stipulated for bhrāmarī kumbhaka.

Readings

om. η2
karṇau cett. ] karṇo α1 γ1, karṇā α3, karṇa π1
pidhāya cett. ] pidhāna α3, pi δ1, nidhāya α2
tūlena α3 ε2 ζ2 ] tulyena π1, mūlena α1 α2 ε1 πω, hastena γ1γ2, hastābhyāṃ δ2 π2 χ, hastābhya[ṃ] δ1, śū \_ na ζ3
yaṃ α1 α2 ε1 ζ2 ζ3 χ ] yaḥ α3 γ1γ2 δ1δ2 π2, saṃ π1, sa πω
dhvaniṃ muniḥ α1 α2 δ1δ2 ε1 ζ2 ζ3 π1π2πω χ ] dhvaniṃ muniṃ γ1, munir dhvanim γ2
tatra cittaṃ cett. ] tatra ciṃtāṃ α2 π1
sthirī α1 α2 ε2 π1π2πω χ ] sthiraṃ γ1γ2 δ1δ2 ζ2 ζ3, sthitaṃ ε1
sthirapadaṃ cett. ] sthiparamaṃ πω
vrajet cett. ] bhavet ζ2 ζ3
Testimonia
Haṭharatnāvalī 4.8, Yogacintāmaṇi f. 24r (\attr HP), Haṭhasaṅketacandrikā f. 124r (\attr HP) tūlena HRĀ ] hastena YCM, hastābhyāṃ HSC

muniḥ YCM HSC ] yamī HRĀ

sthirīkuryād ] sthiraṃ kuryād HRĀ YCM HSC
HP 4.39

अभ्यस्यमानो नादो'यं बाह्यमावृणुते ध्वनिम् ।

पक्षाद्विक्षेपमखिलं जित्वा योगी सुखी भवेत् ॥

abhyasyamāno nādo'yaṃ bāhyam āvṛṇute dhvanim /

pakṣād vikṣepam akhilaṃ jitvā yogī sukhī bhavet //

When this inner sound is being cultivated, it drowns out external sound. After a fortnight the yogi overcomes all distraction and becomes happy.
Metre: Anuṣṭubh (a: ma-vipulā; c: na-vipulā)

Readings

nādo cett. ] nātho γ1
'yaṃ cett. ] yo π2
bāhyam āvṛṇute γ2 ε1 π2 χ ] bāhyanāvṛṇute π1, bāhyanā \_ ṇute γ1, bāhyam āśṛṇu α1, bāhyam āsṛṇate πω, bāhyaṃ ca śṛṇute α2, bāhyamānaśṛṇvate ζ2, cānyam āśṛṇute η2, bāhyam āvartaye δ1 ζ3, bāhyād āvartayed δ2
dhvanim α1 γ2 δ1δ2 ζ3 η2 χ ] dhvani γ1, dhvaniḥ ε1 ε2 ζ2 π1π2πω, dhvaniṃḥ α2
pakṣād cett. ] paścād α3 δ1 ε1 η2
vikṣepam akhilaṃ α1 α2 γ2 δ2 η2 πω χ ] vikṣeyam akhilaṃ γ1, vikṣepam atulaṃ δ1, vikṣiptam a[nila]ṃ α3, vikṣiptam akhilaṃ ε1 ε2, vikṣyemanilaṃ π1, vipakṣam akhilaṃ ζ2 ζ3, vipakṣayed enaṃ π2
jitvā cett. ] jīvo η2
Testimonia
Yogacintāmaṇi f. 24r (\attr HP), Haṭhasaṅketacandrikā f. 124r (\attr HP), Nādabindūpaniṣat 32 āvṛṇute NBU ] āvartayed YCM HSC

yogī sukhī bhavet YCM HSC ] turyapadaṃ vrajet NBU
HP 4.40

श्रूयते प्रथमाभ्यासे नादो नानाविधो महान् ।

वर्धमाने ततो'भ्यासे श्रूयते सूक्ष्मसूक्ष्मतः ॥

śrūyate prathamābhyāse nādo nānāvidho mahān /

vardhamāne tato'bhyāse śrūyate sūkṣmasūkṣmataḥ //

In the first stage of practice, a loud sound of various kinds is heard. Then, as the practice progresses, a quieter and quieter sound is heard.

Readings

śrūyate cett. ] jāyate δ2
prathamābhyāse cett. ] prathame bhyāse δ1, prathamābhyāso α1
vardhamāne tato'bhyāse cett. ] tato'bhyāse vardhamāne ζ3 χ
sūkṣmasūkṣmataḥ α1 α2 δ1δ2 ε1 η2 π2 πω ] sūkṣmasūkṣmakaḥ γ2 ζ3 χ, sūjyasūjyakaḥ γ1, sūkṣmataḥ ζ2 π1
Testimonia
Haṭharatnāvalī 4.9, Yogacintāmaṇi f. 24r (\attr HP), Haṭhatattvakaumudī 54.31 mahān YCM ] bahuḥ HRĀ HTK
HP 4.41

आदौ जलधिजीमूतभेरीनिर्झरसंभवाः ।

मध्ये मर्दलशंखोत्था घण्टाकाहलजास्तथा ॥

ādau jaladhijīmūtabherīnirjharasaṃbhavāḥ /

madhye mardalaśaṃkhotthā ghaṇṭākāhalajās tathā //

In the first stage, [the sounds] are those that are produced by the ocean, a [storm] cloud, a kettle drum and a waterfall. In the intermediate stage, they are [the sounds] produced by a bass drum and conch and a bell and trumpet.
Philological Commentary
We have translated kāhala as `trumpet' on the basis of e.g. Viśvalocanakośa, lāntavarga 161 (dhvaninālā tu vīṇāyāṃ veṇukāhalayor api), but it can also mean a type of drum (see e.g. Śabda\-kalpadruma s.v. kāhala, where it is said to be a bṛhaḍḍhakkā, a big drum).

Readings

jīmūta cett. ] jīmūte γ1 π1 πω
nirjhara ε1 ζ2 ζ3 η2 π1 ] nirjara δ1, nirbhara πω, nigama π2, nisara α2, rsara α1, sarāva γ1, śabdatu γ2, bhūrbhūra δ2, jharjhara χ
saṃbhavāḥ ζ2 π2 χ ] saṃbhavā α1 α2 π1, saṃbhavaḥ γ1γ2 δ1δ2 ε1 ζ3, nisvanaḥ η2 πω
mardala cett. ] maddala ε1, mandala δ2
śaṃkhotthā α1 α2 ε1 ζ2 ζ3 χ ] śaṃkhottha π2pc δ1δ2 ε2 η2 π1 πω, śaṃkhotha γ1γ2, śaṅkhottho π2ac, śaṃkhoddhāḥ α3
kāhala α2 α3 γ2 ε1 ζ2 ζ3 π2 πω χ ] kāhāla α1 π1, kāhla γ1, kalaha δ1δ2, kolāha η2
°jās α1 α2 π1π2πω χ ] jas γ1γ2 δ1δ2 ε1, kās α3 ζ2 ζ3, las η2
tathā cett. ] tataḥ π2
Testimonia
Haṭharatnāvalī 4.10, Yogacintāmaṇi f. 24r (\attr HP), Haṭhatattvakaumudī 54.32 nirjhara HRĀ HTK ] jharjhara YCM

saṃbhavāḥ HRĀ ] saṃbhavaḥ YCM HTK

śaṃkhotthā HRĀ HTK ] śaṃkhottha YCM

kāhalajās ] kāhalakās HRĀ YCM HTK
HP 4.42

अन्ते तु किङ्किणीवंशवीणाभ्रमरनिस्वनाः ।

इति नानाविधा नादाः श्रूयन्ते देहमध्यतः ॥

ante tu kiṅkiṇīvaṃśavīṇābhramaranisvanāḥ /

iti nānāvidhā nādāḥ śrūyante dehamadhyataḥ //

In the final stage, there are the sounds of little bells, a bamboo flute, a veena and a bee. These various sound are heard in the body.

Readings

ante cett. ] anye ζ2 η2, avai γ1
vaṃśa α1 ε1 ζ2 ζ3 η2 χ ] vṛnda γ1γ2 δ1δ2 π2 πω, bṛṃdā α3, vaṃda π1, śabda α2
vīṇā cett. ] nādā ζ2 ζ3
nisvanāḥ α1 α3 ε1 ζ2 π2 ] nisvanā η2 πω, nisvanaḥ γ2 δ1, niḥsvanāḥ ζ3 χ, niḥśvanā α2, niḥsvanaḥ γ1 δ2 π1
nānāvidhā α1 α2 ε1 ζ2 ζ3 η2 π1 π2 χ ] nānāvidho γ1γ2 δ1δ2 πω
nādāḥ α1 η2 π2 χ ] nādā α2 ε1 ζ3 π1 πω, nādaḥ γ2 δ1δ2, nādaṃ γ1, vādāḥ ζ2
śrūyante α2 ε1 ζ3 η2 π1 π2 χ ] śrūyate α1 γ1γ2 δ1δ2 ζ2 πω
deha cett. ] yatra ζ2 η2, tatra ζ3
madhyataḥ α1 α2 ε1 ζ2 ζ3 η2 π1 πω ] madhyagāḥ π2 χ, madhyagaḥ γ1γ2 δ1δ2
Testimonia
Haṭharatnāvalī 4.11, Yogacintāmaṇi f. 24r (\attr HP), Haṭhatattvakaumudī 54.33 vaṃśa HTK ] vṛnda HRĀ YCM

vīṇā HRĀ YCM ] nādā HTK

nānāvidhā nādāḥ śrūyante dehamadhyataḥ HRĀ, nānāvidho nādaḥ śrūyate dehamadhyagaḥ YCM, nānāvidhā nādāḥ śrūyante yatra madhyataḥ HTK
HP 4.43

महति श्रूयमाणे'पि मेघभेर्यादिकध्वनौ ।

तत्र सूक्ष्मात्सूक्ष्मतरं नादमेव परामृशेत् ॥

mahati śrūyamāṇe'pi meghabheryādikadhvanau /

tatra sūkṣmāt sūkṣmataraṃ nādam eva parāmṛśet //

Even if a loud noise such as that of a [storm] cloud or kettle drum is being heard, the [yogi] should concentrate on only the very quietest sound in it.
Metre: Anuṣṭubh (c: bha-vipulā)

Readings

mahati cett. ] mahatiḥ α2, mahatī ζ3, om. π2
śrūyamāṇe cett. ] {[ṇya]}yatamāne γ1
'pi cett. ] ti γ1γ2, pi nāde vai π2
ādikadhvanau α2 γ1γ2 ε2 ζ2 η2 ] ākadhvanau ε1, ādike dhvanau δ1δ2 π2 πω χ, ādike dhṛti π1, ādike svane ζ3, ādidaṃ dhvanau α1
tatra cett. ] tataḥ γ1γ2 δ1δ2
sūkṣmāt cett. ] sūkṣmā α2 ζ2, sūkṣmāṃ° π1, sūkṣmaṃ η2, om. π1
sūkṣmataraṃ cett. ] °taraṃ nādaṃ π1, nādam eva η2
nādam eva cett. ] nādam evaṃ γ2, paritopi η2
parāmṛśet cett. ] parāmṛṣet δ1, parāmṛśaṃ α2, samabhyaset γ2
Testimonia
Yogacintāmaṇi f. 24r (\attr HP) ādikadhvanau ] ādike dhvanau YCM, ādike svane HTK
HP 4.44

घनमुत्सृज्य वा सूक्ष्मे सूक्ष्ममुत्सृज्य वा घने ।

तौ त्यक्त्वा मध्यमे स्याद्वा मनो नान्यत्र चालयेत् ॥

ghanam utsṛjya vā sūkṣme sūkṣmam utsṛjya vā ghane /

tau tyaktvā madhyame syād vā mano nānyatra cālayet //

Or, the [yogi] should filter out the gross sound for the subtle, or the subtle for the gross, or, abandoning both, be [focused] on [a sound] in the middle [and] not move the mind elsewhere.

Readings

om. δ2
ghanam cett. ] dhvanam η2
sūkṣme α1 ε1 ζ2 ζ3 η2 π1π2πω χ ] sūkṣmaṃ α2 α3 γ1γ2 δ1
ghane α1α2α3 ε1 ζ2 ζ3 π1 π2 χ ] ghanen πω, ghanam γ1γ2 δ1, dhune η2
tau tyaktvā madhyame α2 ] tau tyaktvā madhyama α1 ε1 π1 πω, tau tyaktvā madhyama<<ḥ>> π2, paraṃ tatraiva γ1γ2 δ1, ramamāṇam api ζ2 ζ3 η2 χ
syād vā α1 π1π2πω ] syādau ε1 ε2, syātaṃstā α2, nikṣipya γ1γ2 δ1, kṣipraṃ ζ2 ζ3, kṣiptaṃ η2 χ
nānyatra cett. ] nātra pra° ζ2 ζ3 η2
cālayet cett. ] cālet η2, vālayet γ1, cālayan πω
Testimonia
Yogacintāmaṇi f. 24r (\attr HP), Haṭhatattvakaumudī 54.35, Nādabindūpaniṣat 37 sūkṣme HTK NBU ] sūkṣmaṃ YCM

utsṛjya HTK NBU ] pramṛjya YCM

ghane HTK NBU ] ghanam YCM

tau tyaktvā madhyame syād vā ] paraṃ tatraiva niḥkṣipya YCM, ramamāṇam api kṣiptaṃ HTK NBU

nānyatra cālayet YCM NBU ] nātra pracālayet HTK
HP 4.45

यत्र कुत्रापि वा नादे लगति प्रथमं मनः ।

तत्रैव तत्स्थिरीभूत्वा तेन सार्धं विलीयते ॥

yatra kutrāpi vā nāde lagati prathamaṃ manaḥ /

tatraiva tat sthirībhūtvā tena sārdhaṃ vilīyate //

Alternatively, the mind fixes upon whatever sound it first attaches to and dissolves together with it.

Readings

lagati cett. ] lagavi γ1, lagnaṃti π1, galati η2
prathamaṃ cett. ] prathame δ1
manaḥ cett. ] mataḥ γ1
tat α1 ε1 ζ3 π1 π2 ] ta ζ2 πω, tā α2, su° γ2 δ1δ2 χ, stu γ1, niś° η2
sthirī cett. ] sthiro ε1, śarī ζ2, °calo η2
bhūtvā α1α2α3 ε1 ζ2 ζ3 η2 π1π2πω ] bhūya χ, kuryāt γ1γ2 δ1δ2
Testimonia
Yogacintāmaṇi f. 24r (\attr HP), Haṭhatattvakaumudī 54.36, Nādabindūpaniṣat 37 lagati prathamaṃ HTK NBU ] prathamaṃ viśate YCM

tatraiva tat sthirībhūtvā ] tatraiva susthiraṃ kuryāt YCM, tatraiva susthirībhūtvā HTK, tatra tatra sthirībhūtvā NBU
HP 4.46

मकरन्दं पिबन्भृङ्गो गन्धान्नापेक्षते यथा ।

नादासक्तं तथा चित्तं विषयान्न हि काङ्क्षते ॥

makarandaṃ piban bhṛṅgo gandhān nāpekṣate yathā /

nādāsaktaṃ tathā cittaṃ viṣayān na hi kāṅkṣate //

Just as a bee drinking nectar has no regard for fragrances, so the mind attached to the inner sound does not desire the objects of the senses.

Readings

piban cett. ] pived α2, piven ζ2
bhṛṅgo α1α2α3 ε1 ζ3 η2 π1π2πω χ ] bhṛṅgī γ1γ2 δ1δ2, śṛṃgo ζ2
gandhān α1 α3 δ1δ2 ε1 πω ] gandhaṃ γ2 ζ2 ζ3 η2 χ, gandha α2 γ1 π2, gandho π1
nāpekṣate cett. ] napekṣate γ1, nopekṣate ζ2 η2
yathā cett. ] 'nyathā ζ2, yadā δ2
nādāsaktaṃ cett. ] nādasaktaṃ γ1γ2
tathā cett. ] yathā π2
na hi cett. ] naiva ζ3
kāṅkṣate α1 ε1 ζ2 π1π2πω χ ] kāṅkṣati α2 γ1γ2 δ1δ2 ζ3 η2
Testimonia
Haṭharatnāvalī 4.12, Yogacintāmaṇi f. 24r (\attr HP), Haṭhatattvakaumudī 54.41, Nādabindūpaniṣat 42 piban YCM HTK NBU ] pibed HRĀ

gandhān YCM NBU ] gandho HRĀ, gandhaṃ HTK

nāpekṣate YCM HTK NBU ] na prekṣyate HRĀ

tathā HRĀ YCM HTK ] sadā NBU

viṣayān HRĀ YCM HTK ] viṣayaṃ NBU

na hi HRĀ YCM NBU ] naiva HTK
HP 4.47

बद्धं विमुक्तचाञ्चल्यं नादगन्धकजारणात् ।

मनःपारदमाप्नोति निरालम्बाख्यखोटताम् ॥

baddhaṃ vimuktacāñcalyaṃ nādagandhakajāraṇāt /

manaḥpāradam āpnoti nirālambākhyakhoṭatām //

When the mercury of the mind is bound and has cast off its fickle nature because it has been assimilated with the sulphur of the internal resonance, it attains the immobility called the unsupported (i.e. samādhi).
Philological Commentary
See Hellwig 2009: 204–206 on khoṭa, “lame”, which in alchemy is a technical term used to describe mercury that has been processed many times using the māraṇa technique and no longer moves.

Readings

pāda a ] om. γ1γ2 δ1δ2
baddhaṃ α2 ε1 ζ2 ζ3 π1π2πω χ ] buddhaṃ η2, baṃdhaṃ α1
vimukta α1 α2 ε1 π1 π2 χ ] vimuktaṃ ζ2, viyuktaṃ ζ3 η2, timukta πω
pāda b ] om. γ1γ2 δ1δ2
gandhaka α1 α2 ε1 ζ2 ζ3 η2 πω χ ] gandhena π2, gandhāya π1
jāraṇāt α1 α2 ε1 ζ3 π2 πω χ ] jīraṇāt ζ2 η2 π1
pāda c ] om. δ2
manaḥ α1 α2 γ2 δ1 ε1 ζ2 ζ3 η2 π2 χ ] mana π1 πω, vona γ1
pāradam āpnoti α2 ε1 ζ2 η2 π1 π2 χ ] pārada āpnoti ζ3, pāradham āpnoti πω, pārajam āpnoti α1, pākam avāpnoti γ2 δ1, cāvam avāpnoti γ1
pāda d ] om. δ2
nirālambākhya cett. ] nirālambāsthya π1, nirālaṃbaratha α2
khoṭatām π1 πω ] ghoṭatāṃ α1 ε1 ε2 π2, ghoṭatā α2, ghoṭanam γ1γ2, khoṭatī ζ2, khoṭakaṃ ζ3, khe'ṭanam χ, khegataṃ η2, gopitāṃ α3, codanaṃ δ1
Testimonia
Yogacintāmaṇi f. 26v (\attr HP) (cd only), Haṭhatattvakaumudī 54.42 vimuktacāñcalyaṃ ] viyuktaṃ cāpalyaṃ HTK

pāradam āpnoti HTK ] pākam avāpnoti YCM

khoṭatām ] ghoṭanam YCM, kheṭakam HTK
HP 4.47*1

बद्धः सुनादगन्धेन सद्यःसंत्यक्तचापलः ।

प्रयाति चेतःसूतेन्द्रः पक्षछिन्न इति प्रथाम् ॥ (ε1, ζ2, ζ3, η2, π1π2πω and χ)

baddhaḥ sunādagandhena sadyaḥsaṃtyaktacāpalaḥ /

prayāti cetaḥsūtendraḥ pakṣachinna iti prathām // (ε1, ζ2, ζ3, η2, π1π2πω and χ)

Bound by the sulphur of the inner sound, the lord that is the mercury of the mind immediately casts off its fickle nature and attains fame as “[the bird] with clipped wings”.
Philological Commentary
On pakṣaccheda in alchemical processes of immobilizing mercury and for references in Rasa\-śāstra, see Hellwig 2009: 276–278.
Metre: Anuṣṭubh (c: ma-vipulā)

Readings

baddhaḥ ε1 ζ2 ζ3 πω ] baddhas π2, baddha η2, baddhaṃ ε2 χ, baṃdhaḥ π1
sunādagandhena ε1 ε2 πω ] sunāde gandhena ζ2, sunādavānpana π1, sven nādagandhena η2, tu nādagandhena π2, tu nādabandhena χ, suṃdhanādena ζ3
sadyaḥ ε1 ε2 ζ2 ζ3 η2 π1π2πω ] manaḥ χ
saṃtyakta ε1 ε2 ζ2 ζ3 η2 π1 π2 χ ] sa tyakta πω
cāpalaḥ ε1 ε2 ζ2 ζ3 η2 π1π2πω ] cāpalam χ
cetaḥsūtendraḥ ε1 ] cetaḥsuteṃdra πω, cetaḥsūtrendre π2, cetaḥśailendra ε2, cet sthūlendraḥ π1, sūtacittendraḥ ζ3, sūtaś citteṃdra ζ2, svataś caikyaṃ iṃdra η2, sutarāṃ sthairyaṃ χ
pakṣachinna ε1 ε2 ζ2 ζ3 π1 π2 ] pacchacchinna η2, chinnapakṣaḥ χ, lac. πω
iti prathām (em.) ] iti prathā ε2, dṛti pṛthāṃ π1, \_ va patham π2, iva prathāṃ ε1, iva prabhāṃ ζ2, ivāprabhuḥ ζ3, iva parvataḥ drumāḥ η2, khago yathā χ, lac. πω
Testimonia
Haṭhatattvakaumudī 54.43 sunādagandhena ] sugandhanādena HTK

cetaḥsūtendraḥ ] sūtacittendraḥ HTK

iti prathām ] ivāprabhaḥ HTK
HP 4.48

नादश्रवणतश्चित्तमन्तरङ्गभुजङ्गमः ।

विस्मृत्य सर्वमेकाग्रः कुत्रचिन्न हि धावति ॥

nādaśravaṇataś cittam antaraṅgabhujaṅgamaḥ /

vismṛtya sarvam ekāgraḥ kutracin na hi dhāvati //

As a result of listening to the inner sound, the snake that is the mind forgets everything and, one-pointed, does not dart off anywhere.
Philological Commentary
The metaphor is that of snake charming: beguiled by the inner sound, the snake that is the mind becomes transfixed. Witnesses of the γand δgroups have turaṅgamaḥ instead of bhujaṅgamaḥ, perhaps because forms from dhāv are unusual with the latter, but it is found at e.g. Garuḍapurāṇa (1.113.33ab).

In the third pāda we have read against α1and α2(as well as ε1and π2), which have saṃsmṛtya sarvam instead of vismṛtya sarvam. The former could be understood to mean “with complete concentration” but we have adopted vismṛtya on semantic grounds.

Readings

om. α3
nādaśravaṇataś cittam α1 γ2 δ1δ2 ζ3 π1 π2 ] nādaḥ śravaṇataś cittam ζ2, nādaḥ śravaṇataḥś citam πω, nādaḥ śravaṇañ vittaṃm α2, nadaśravaṇakṛc cittaṃ ε1, nādaśravaṇaś cittaṃ matam γ1, nādena praṇataṃ cittam η2, nādaśravaṇataḥ kṣipram χ
antaraṅga α1 γ1γ2 δ2 ε1 π1π2πω χ ] anataraṃga α2, aṃtaraṃgaṃ ζ2 ζ3, aṃtaraṃgā η2, aṃtaraṃ sa δ1
bhujaṅgamaḥ cett. ] turaṅgamaḥ γ2 δ2, turaṃgavaḥ γ1
vismṛtya γ1γ2 ζ2 ζ3 η2 π1 πω χ ] saṃsmṛtya α1 α2 ε1 π2, viśūnyaṃ δ1δ2
sarvam cett. ] viśvam ζ2 ζ3 η2
ekāgraḥ α1 χ ] ekāgraṃ γ1 δ1δ2 ε1 η2 π1π2πω, (e)kāgra α2, ekāgryaṃ γ2, evāgraḥ ζ3, evāgra ζ2
Testimonia
Yogacintāmaṇi f. 26v (\attr HP), Haṭhatattvakaumudī 54.44 bhujaṅgamaḥ ] turaṅgamaḥ YCM, kuraṃgakaḥ HTK

vismṛtya HTK ] viśūnyaṃ YCM

sarvam YCM ] viśvam HTK

ekāgraḥ HTK ] ekāgryaṃ YCM
HP 4.49

मनोमत्तगजेन्द्रस्य विषयोद्यानचारिणः ।

नियामनसमर्थो'यं निनादो निशिताङ्कुशः ॥

manomattagajendrasya viṣayodyānacāriṇaḥ /

niyāmanasamartho'yaṃ ninādo niśitāṅkuśaḥ //

This inner sound is a sharpened goad with the power to restrain the bull elephant in must that is the mind as it wanders about in the garden of the sense objects.
Philological Commentary
The unusual form niyāmana is also found in Rasaśāstra works where it occurs in the context of restraining mercury and is a topic of discussion (e.g. Rasaprakāśasudhākara 1.23, Ānandakanda 1.4.58–59).

Readings

manomatta cett. ] manomantra γ1, manonmatta η2 πω
viṣayodyāna cett. ] viṣayoḍyā π2, viṣayodhanu α2, viṣayodhāma πω, viṣayeṣudra α3
cāriṇaḥ cett. ] cāriṇaṃ π1, cāraṇā[ḥ] α3, vāriṇaḥ α2, vāriṇaṃ γ1
niyāmana α1 α3 δ1δ2 πω ] niyāmane ε1 ζ3, niyamane χ, nīyamānaḥ η2, niyamena α2 π1 π2, niryāmana γ2, niryāsane ζ2, niyamitra γ1
samartho'yaṃ cett. ] samartheyaṃ ε1
ninādo cett. ] nināda ζ2 ζ3 η2 χ
niśitāṅkuśaḥ cett. ] niśatāṅkuḥ ζ2, niścayāṅkuśaḥ δ1δ2, niyatāṃkuśaḥ α1
Testimonia
Yogacintāmaṇi f. 23r (\attr HP), Nādabindūpaniṣat 44cd–45ab
HP 4.50

अन्तरङ्गस्य जविनो वाजिनः परिघायते ।

नादोपास्तिरतो नित्यमवधार्यापि योगिना ॥*

antaraṅgasya javino vājinaḥ parighāyate /

nādopāstir ato nityam avadhāryāpi yoginā //*

Cultivation of the inner sound is a bolt for [the stable door of] the swift horse of the mind, so the yogi should regularly focus on it.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

antaraṅga cett. ] aṃtaraṃgaṃ δ1, nādoṃtaraṃ η2
°sya javino ε1 π2 πω ] °sya javinaḥ α1 α2, °sya yamino χ, °sya ca mano π1, turaṅgasya γ1γ2 δ1δ2 ζ2 ζ3, tu saṃgamya η2
vājinaḥ ζ2 ζ3 η2 π1π2πω χ ] kariṇaḥ α1 α2, <<ga>>jasya ε1, vijñānaṃ γ1γ2 δ1δ2
parighāyate α1 ε1 χ ] parighātayaḥ π1, pariṣāyate π2, paridhāyate α2 γ1γ2 ζ2 η2 πω, paridhāvataḥ ζ3, parimeyate δ1, parameyate δ2
pāda c ] om. η2
nādopāstir ato cett. ] nādopāstivato γ1γ2
pāda d ] om. η2
avadhāryāpi α1 α2 δ1a π1 πω ] avadhāyāpi γ2a, anadhāyāpi γ1a, avadhāryo pi π2, avadhāryā hi ζ3 χ, avagamyā hi γ1b γ2b δ2b ε1, avagamya hi δ1b, avagamyaṃ hi ζ2
yoginā α2 π1π2πω χ ] yogināṃ α1 ε1 ζ2 ζ3, yoginaḥ γ1a γ2a δ1a, yogibhiḥ γ1b γ2b δ1b δ2b
Testimonia
Cf. Haṭhatattvakaumudī 54.46

antaraṃgaturaṃgasya vājinaḥ paridhāvataḥ/

nādopāstikhalīnaṃ hi niyāmanakaraṃ dṛḍham//

HP 4.50*1

नादो'न्तरङ्गसारङ्गबन्धने वागुरायते ।

अन्तरङ्गकुरङ्गस्य रोधे व्याधायते'पि च ॥*

nādo'ntaraṅgasāraṅgabandhane vāgurāyate /

antaraṅgakuraṅgasya rodhe vyādhāyate'pi ca //*

The inner sound is a net for trapping the deer of the mind and a hunter for corraling the antelope of the mind.

Readings

also included in γ1 γ2 δ1 δ2
nādo'ntaraṅga γ1γ2 δ2 ε1 ζ3 π1 χ ] nādotaraṅga π2 πω, nādāṃtaraṅga ζ2, nādaturaṃga δ1, om. η2
sāraṅga cett. ] om. η2
bandhane cett. ] baṃdhāna γ1, baṃdhana πω, om. η2
vāgurāyate cett. ] yāgurāyate γ1, om. η2
pāda c ] om. ε1ε2
antaraṅga cett. ] antaraṅgaṃ ζ2 ζ3
kuraṅgasya ζ3 χ ] turaṅgasya γ1γ2 δ1δ2 ζ2 η2 π1π2πω
pāda d ] om. ε1ε2
rodhe ζ2 π1π2πω ] rogo η2, nādo ζ3, vadhe χ, bāhye γ1, bodho γ2, °vabodhe δ2, lac. δ1
vyādhāyate ζ3 χ ] vādhāyate πω, vādyāyate π1, pi pariṣā° π2, vā gāyate ζ2, vā gīyate η2, pi līyate γ1γ2, līyate δ2, lac. δ1
'pi ca cett. ] ti ca π1, °yate π2, lac. δ1
Testimonia
Yogacintāmaṇi f. 26v (\attr HP), Haṭhatattvakaumudī 47 rodhe vyādhāyate 'pi ca ] bandhane līyate 'pi ca YCM, nādo vyādhāyate 'pi ca HTK
HP 4.51

घण्टादिनादसक्तस्तब्धान्तःकरणहरिणस्य ।

प्रहरणमतिसुकरं स्याच्छरसंधाता प्रवीणश्चेत् ॥

ghaṇṭādinādasaktastabdhāntaḥkaraṇahariṇasya /

praharaṇam atisukaraṃ syāc charasaṃdhātā pravīṇaś cet //

Striking the deer of the mind when, focused upon inner sounds such as that of a bell, it is transfixed, is very easy if the archer is skilful.
Metre: Upagīti

Readings

pāda a ] om. δ2 ζ2 ζ3 η2
ghaṇṭādināda α1 α2 π1 πω χ ] ghaṇṭānināda γ1γ2 δ1 ε1 π2
sakta πω χ ] śakti α2, śaktaś ca α1, saktasya γ1γ2 δ1 ε1, sadaṃkatā π1, kuliśa π2
stabdhāntaḥ χ ] stabdhyaṃtaḥ π1, stadhvāṃta α2, stavyāṃtaḥ α1, statravadhātaḥ πω, stabdhasyāntaḥ ε1, sabdāntaḥ γ1, śabdataḥ γ2, śuddhāntaḥ δ1, pradhvānta π2
karaṇahariṇasya ε1 π1 πω χ ] karaṇaṃ hariṇasya α1, karaṇaṃ mṛgasya α2, hariṇasya ca π2, karaṇasya ca γ2 δ1, karaṇasya na γ1
pāda b ] om. γ1γ2 δ1δ2 ζ2 ζ3 η2
atisukaraṃ ε1 π1π2πω ] atisukasteraṃ α1, avisukaraṇaṃ α2, api sukaraṃ χ
syāc chara α1 ε1 π1 χ ] syāt sadṛ° π2, syāra πω, chara α2
saṃdhātā α1 ε1 π1 πω ] °śaṃ dhātā π2, saṃdhā α2, saṃdhāna χ
HP 4.52

अनाहतस्य शब्दस्य तस्य शब्दस्य यो ध्वनिः ।

ध्वनेरन्तर्गतं ज्योतिर्ज्योतिरन्तर्गतं मनः ।

तन्मनो विलयं याति तद्विष्णोः परमं पदम् ॥ (α1α2α3, γ1γ2, δ1δ2, ε1, π1π2πω and χ)

anāhatasya śabdasya tasya śabdasya yo dhvaniḥ /

dhvaner antargataṃ jyotir jyotirantargataṃ manaḥ /

tan mano vilayaṃ yāti tad viṣṇoḥ paramaṃ padam // (α1α2α3, γ1γ2, δ1δ2, ε1, π1π2πω and χ)

The tone of that sound is that of the unstruck sound. A light is inside the tone [and] the mind is inside the light. Then the mind dissolves. That is the supreme state of Viṣṇu.
Philological Commentary
The source of these lines may be the Uttaragītā as they occur in its published edition. However, in one of its manuscripts (NGMPP E 2098-11) these three lines are omitted from Kṛṣṇa's words, which start with oṃkāra. The author of the Upāsanāsārasaṅgraha (f. 111) has quoted these lines and attributed them to the Gītāsāra.

Readings

om. ε2 ζ2 ζ3 η2
anāhatasya śabdasya α1α2α3 γ1γ2 δ1δ2 ε1 π1 πω χ ] anāhatas tu yaḥ śabdas π2
tasya śabdasya yo dhvaniḥ α2 γ1γ2 δ1δ2 π2 ] tasya śabdasya yā dhvaniḥ ε1, tasya śabdasya ca dhvaniḥ α1, tasya yo dhvaniḥ α3, śabdasyāṃtargato dhvaniḥ πω, śabdasyāṃganabho dhvaniḥ π1, dhvanir ya upalabhyate χ
dhvaner α1 δ1δ2 ε1 π1 π2 χ ] dhvanir α2 α3 γ1γ2 πω
jyotir α3 γ1 δ2 ε1 ] jyoti γ2 δ1, jñeyaṃ α1 χ, geyaṃ π1 πω, om. α2 π2
jyotirantar γ1γ2 ε1 ] jyoterantar δ1δ2 π2, yotiraṃtar α2, jyoti .. .. α3, jñeyasyāntar χ, geyasyāntar π1 πω, yasyāṃtvaṃtar α1
tan mano vilayaṃ α1 γ2 π1 πω ] tan mano nilayaṃ ε1, tan maṃnaṃ vilayaṃ α2, yan mano vilayaṃ γ1 δ1δ2 π2, manas tatra layaṃ χ
yāti α2 γ1 δ1δ2 ε1 π2 πω χ ] yāṃti α1 γ2 π1
Sources
Uttaragītā 41cd–42
Testimonia
Yogacintāmaṇi f. 26v (\attr HP), Haṭhayogasaṃhitā p. 68 (a–d only) jyotirantar YCM ] jyotiṣo 'ntar HYS
HP 4.52*1

अनाहतध्वनेरन्तर्ज्ञेयं यत्सूक्ष्मसूक्ष्मकम् ।

मनस्तत्र लयं याति तद्विष्णोः परमं पदम् ॥

anāhatadhvaner antar jñeyaṃ yat sūkṣmasūkṣmakam /

manas tatra layaṃ yāti tad viṣṇoḥ paramaṃ padam //

When the mind dissolves into that which is the most subtle object of perception in the unstruck sound, that is the supreme state of Viṣṇu.

Readings

included in ε1 ε2 ζ2 ζ3 η2
°r jñeyaṃ yat ζ2 ζ3 η2 ] °r geyaṃ yat ε1, °m āpnuyāt ε2
sūkṣmakam ζ2 ζ3 η2 ] sūkṣmataḥ ε1 ε2
Testimonia
Hathatattvakaumudī 54.48
HP 4.53

तावदाकाशसंकल्पो यावच्छब्दः प्रवर्तते ।

निःशब्दं तत्परं ब्रह्म परमात्मा समीर्यते ॥

tāvad ākāśasaṃkalpo yāvac chabdaḥ pravartate /

niḥśabdaṃ tat paraṃ brahma paramātmā samīryate //

As long as sound continues, there is a concept of space. The supreme Brahman is soundelss and is called the supreme self.

Readings

om. δ2
tāvad ā cett. ] bhāvanā° η2
yāvac chabdaḥ cett. ] yāvad bandhaḥ δ1, yāvad vādhaḥ ζ2
tat paraṃ cett. ] paramaṃ γ1
paramātmā cett. ] paramātme° χ
samīryate α1 γ2 πω ] samīyate α2 γ1 δ1 π1, °yam īryate π2, samīkṣate α3, °numīyate ζ2 ζ3 η2, °ti gīyate ε1 χ
Sources
Vivekamārtaṇḍa (six-chapters) 5.15 paraṃ ] para VM

samīryate ] sa gīyate VM
Testimonia
Yogacintāmaṇi f. 27r (\attr HP), Nādabindūpaniṣat 47cd–48ab
HP 4.54

यत्किंचिन्नादरूपेण श्रूयते शक्तिरेव सा ।

यस्तच्छ्रोता निराकारः स एव परमेश्वरः ॥

yat kiṃcin nādarūpeṇa śrūyate śaktir eva sā /

yas tacchrotā nirākāraḥ sa eva parameśvaraḥ //

Whatever is heard as the inner sound is nothing but Śakti. The formless one which hears it is nothing but the supreme lord.

Readings

om. δ2 ζ2 ζ3 η2
yat α1α2α3 γ1γ2 δ1 ε1 π1 π2 χ ] om. πω
nāda α1α2α3 ε1 π1π2πω χ ] nāma γ1γ2 δ1
yas tacchrotā α1 γ1γ2 ε1 π1 ] yas tatsrotā π2, yat ta[cch]roto δ1, yac chrotā ca πω, yasmin śrato α2, yas tattvānto χ
Testimonia
Yogacintāmaṇi f. 27r (\attr HP), Haṭhasaṅketacandrikā f. 123r (\attr HP) nādarūpeṇa ] nāmarūpeṇa YCM HSC

yas tac YCM ] yasya HSC
HP 4.55

श्रवणमुखनयननासानिरोधनं नैव कर्तव्यम् ।

शुद्धसुषुम्णासरणौ स्फुटममलः श्रूयते नादः ॥

śravaṇamukhanayananāsānirodhanaṃ naiva kartavyam /

śuddhasuṣumṇāsaraṇau sphuṭam amalaḥ śrūyate nādaḥ //

Blocking of the ears, mouth, eyes, and nose should not be performed [when] a clear inner sound is heard distinctly in the purified Suṣumṇā channel.
Metre: Upagīti

Readings

mukha α1 α2 ε1 ζ2 ζ3 π1π2πω ] puṭa γ1γ2 δ1δ2 η2 χ
nayana cett. ] nayanayugala η2 χ
nāsā cett. ] ghrāṇa χ
nirodhanaṃ naiva kartavyam α2 ε1 ζ2 ζ3 π1 π2 ] nirodhaṃ naiva kartavyaṃ α1, nirodhanenaiva kartavyaṃ πω, mukhapuṭasaṃrodhanaṃ kāryam γ1γ2 δ2, mukhapuṭarodhane kāryaṃ δ1, mukharodhanam eva kartavyaṃ η2, mukhānāṃ nirodhanaṃ kāryam χ
śuddha cett. ] śrīśuddha γ1γ2, om. πω
suṣumṇā cett. ] suṣumū γ1
saraṇau γ2 δ1δ2 ε1 χ ] śaraṇe ζ2 ζ3 η2, tsaraṇaḥ α1, śarada α2, saraṇaiḥ α3, tmaśaraṇaiḥ π2, tmakārausaṃ π1, maraṇai πω, ṇau γ1
sphuṭam amalaḥ cett. ] saṃsphurad amalaḥ π2, vimalaḥ saṃ° ζ3, vimalaḥ ζ2
Testimonia
Yogacintāmaṇi f. 26v (\attr HP), Haṭhasaṅketacandrikā 123v–124r (\attr HP), Saubhāgya\-lakṣmyupaniṣad 4 śravaṇamukhanayananāsānirodhanaṃ naiva kartavyaṃ ] śravaṇapuṭanayananāsāpuṭarodhanaṃ kāryam YCM, śravaṇapuṭanayanayugalanāsāmukharodham eva kartavyaṃ HSC, śravaṇa\-mu\-kha\-nayananāsānirodhanenaiva SLU

śuddhasuṣumṇāśaraṇau SLU ] śrīśuddhasuṣumṇāsaraṇau YCM, śuddhasuṣumṇāśaraṇe HSC
HP 4.55*1

नादः शक्तिरिति ख्यातो नादज्ञानं सदाशिवः ।

ज्ञेये ज्ञाने च नष्टे तु उन्मन्येवावशिष्यते ॥

nādaḥ śaktir iti khyāto nādajñānaṃ sadāśivaḥ /

jñeye jñāne ca naṣṭe tu unmany evāvaśiṣyate //

The inner sound is called Śakti; knowledge of the inner sound is Sadāśiva. But when knowledge and the object of knowledge have disappeared, only the beyond-mind [state] remains.

Readings

om. χ
nādaḥ ζ3 η2 π2 πω ] nāda ε1 ε2 ζ2 π1
khyāto ζ3 η2 ] khyātā ε1 ε2, kṣāto ζ2, jñeyaṃ π1, jñeyā π2, jñeya πω
nādajñānaṃ ε1 ε2 ζ2 ζ3 π1 πω ] nādo jñānaṃ η2 π2
jñeye jñāne ca naṣṭe tu ε1 ] jñeyajñāne ca naṣṭe ca ε2, jñeye jñāne vilineṃta πω, jñeye jñāne vilīnīṃta π1, jñeyo jñāne vilīne tu π2, nādajñāne ca neṣṭe tad ζ2, nādajñāne vinaṣṭe ca tad ζ3, nādajñānena naṣṭena η2
unmany ε1 ε2 ζ3 ] unmadhy ζ2, hy unmany η2, sonmany π1π2πω
evāvaśiṣyate ε1 ε2 η2 π2 ] edhāvaśiṣyate ζ2, avāvaśiṣyate πω, enāvaśiṣyati π1, eva śiṣyate ζ3
Testimonia
Upāsanāsārasaṅgraha f. 107 (\attr HP), Haṭhatattvakaumudī 54.50 nādaḥ śaktir HTK ] nādaga...r USS

khyāto HTK ] jñeyaṃ USS

nāda HTK ] nādo USS

jñeye jñāne ca naṣṭe tu ] jñeyajñāne vilīne 'ṃtaḥ USS, nādajñāne vinaṣṭe ca HTK

unmany evāvaśiṣyate ] sonmany evāviśiṣyate USS, tad unmany eva śiṣyate HTK
HP 4.55*2

नादो यावन्मनस्तावन्नादान्ते तु मनोन्मनी ।

सशब्दं कथितं व्योम निःशब्दं ब्रह्म कथ्यते ॥

nādo yāvan manas tāvan nādānte tu manonmanī /

saśabdaṃ kathitaṃ vyoma niḥśabdaṃ brahma kathyate //

As long as there is the inner sound there is mind. At the end of the inner sound the mind beyond mind state [arises]. The void is said to be sonorous and Brahman is silent.

Readings

om. χ
nādānte tu ε1 ε2 ζ2 η2 π1 πω ] nādānte ca ζ3, nādātīte π2
kathyate ζ2 ζ3 η2 π1π2πω ] ucyate ε1 ε2
Testimonia
Haṭhatattvakaumudī 54.51 vyoma ] vāte HTK
HP 4.55*3

सदा नादानुसन्धानात्संक्षीणे वासनाचये ।

निरञ्जने विलीयेते निश्चितं मनमारुतौ ॥

sadā nādānusandhānāt saṃkṣīṇe vāsanācaye /

nirañjane vilīyete niścitaṃ manamārutau //

When the store of subliminal impressions has been destroyed as a result of continuously concentrating on the inner sound, the mind and breath are sure to dissolve into the perfect [deity] (nirañjane).
Philological Commentary
The term nirañjana can refer to the highest deity or the highest state of mind (see HP 4.32/X4.3 where it is said to be a synonym of samādhi). Here it is likely to mean the deity because of devo nirañjanaḥ (`perfect deity') in X4.114.

The compound manamārutau with the aiśa form mana is attested in both the εand ηgroups. Cf. X4.59b manamadhyagām (in a verse taken from the Candrāvalokana).

Readings

saṃkṣīṇe ε1 ε2 ζ2 ζ3 η2 π1π2πω ] kṣīyante χ
vāsanācaye ε1 ε2 π1 π2 ] vāsanodaye η2, vāsanāvayo πω, vāsanākṣaye ζ2, vāsanākṣaṇe ζ3, pāpasaṃcayāḥ χ
vilīyete ε1 χ ] vilīyeta π2, vilīyaṃte π1 πω, ca līyete ζ3 η2, ca līyeta ε2 ζ2
niścitaṃ manamārutau ε1 ] niścitaṃ manamārute ε2, niścitta manamārutau ζ2, niścitau manamārutau η2, niścitaṃ māruto manaḥ π1, niścita māruto mana πω, niścitaṃ cittamārutau ζ3 χ, marutā niścitaṃ manaḥ π2
Testimonia
Haṭhatattvakaumudī 54.52 caye ] kṣaye HTK

vilīyate ] ca līyate HTK

manamārutau ] cittamārutau HTK Cf. Nādabindūpaniṣat 49

saśabdaś cākṣare kṣīṇe niḥśabdaṃ paramaṃ padam/

sadā nādānusandhānāt saṃkṣīṇā vāsanā bhavet//

HP 4.55*4

नादकोटिसहस्राणि बिन्दुकोटिशतानि च ।

सर्वे तत्र लयं यान्ति यत्र देवो निरञ्जनः ॥

nādakoṭisahasrāṇi bindukoṭiśatāni ca /

sarve tatra layaṃ yānti yatra devo nirañjanaḥ //

Thousands of crores of inner sounds and hundreds of crores of visual focal points all dissolve into the place of the perfect deity (devo nirañjanaḥ).
Philological Commentary
On the meaning of devo nirañjana, see the note to X4.112.

Readings

also included in γ1 γ2 δ1 δ2, om. χ
bindu cett. ] veda π2
sarve cett. ] sarvaṃ γ1
yānti cett. ] yāti δ1 π2
devo cett. ] deve ε1, deva ζ2 πω
nirañjanaḥ cett. ] nirañjane ε1
Testimonia
Yogacintāmaṇi f. 27r (\attr HP), Haṭhatattvakaumudī 54.53 Cf. Śabdakalpadruma (s.v. dharmaghaṭa)

\dots ante yāti paraṃ sthānaṃ yatra devo nirañjanaḥ/

iti bhaviṣyapurāṇoktā dharmaghaṭavratakathā samāptā//

इति नादानुसन्धानम् ॥ (ε1, ε2, ζ2, ζ3, η2, π1π2πω and χ)

iti nādānusandhānam // (ε1, ε2, ζ2, ζ3, η2, π1π2πω and χ)

Readings

iti nādānusandhānam ε1 ζ2 ζ3 η2 π1 χ ] iti nādānusandhānavidhiḥ ε2 π2 πω

अथ राजयोगः ।

atha rājayogaḥ /

Now Rājayoga:

Readings

only included in ε1 ε2
HP 4.56

काष्ठगोष्ठीप्रपञ्चेन किं सखे श्रूयतामिदम् ।

पुरा मत्स्येन्द्रबोधार्थमादिनाथोदितं वचः ॥

kāṣṭhagoṣṭhīprapañcena kiṃ sakhe śrūyatām idam /

purā matsyendrabodhārtham ādināthoditaṃ vacaḥ //

Enough prattling punditry! O friend, listen to this instruction formerly taught by Śiva for awakening Matsyendra.
Philological Commentary
This verse may have been composed by Svātmārāma to introduce the next two verses, which are from the Candrāvalokana, a dialogue between Matsyendra and Śiva. Verse 1.34, which may also be authorial like this one, has the vocative sakhe.

Readings

om. ζ2 ζ3 η2 χ
pāda a ] om. α2
kāṣṭha α1 α3 γ1γ2 ε1 π1π2πω ] koṣṭha δ1δ2
goṣṭhī δ1δ2 ε1 ] goṣṭhi α1 α3 γ2, goṣṭha γ1 πω, mathnī π1, mathnā π2
prapañcena ε1 πω ] prapaṃce α1, prasaṅgena α3 γ1γ2 δ1δ2, pravacane π1, pravartaṃ π2
pāda b ] om. α2
kiṃ sakhe śrūyatām idam α1 α3 ε1 π1π2πω ] nādam antargataṃ śṛṇu γ2 δ1δ2, nāgadaṃtaṃmatargataṃ sṛṇu γ1
bodhārtham α1 α2 ε1 π1π2πω ] bodhāya γ1γ2 δ1δ2
ādināthoditaṃ α1 α2 γ2 δ1δ2 ε1 π1 π2 ] ādināthotigaditaṃ γ1, ānināthodinaṃ πω
Testimonia
Yogacintāmaṇi f. 26v (\attr HP) prapañcena ] prasaṅgena YCM

kiṃ sakhe śrūyatām idam ] nādam antargataṃ śṛṇu YCM

bodhārtham ] bodhāya YCM
HP 4.57

यावन्नैव प्रविशति चरन्मारुतो मध्यमार्गे

यावद्बिन्दुर्न भवति दृढः प्राणवातप्रबद्धः ।

यावद्व्योम्ना सहजसदृशं जायते नैव तत्त्वं

तावत्सर्वं वदति यदिदं दम्भमिथ्याप्रलापः ॥*

yāvan naiva praviśati caran māruto madhyamārge

yāvad bindur na bhavati dṛḍhaḥ prāṇavātaprabaddhaḥ /

yāvad vyomnā sahajasadṛśaṃ jāyate naiva tattvaṃ

tāvat sarvaṃ vadati yad idaṃ dambhamithyāpralāpaḥ //*

As long as the moving breath does not enter the middle path, as long as bindu is not stable, restrained by the breath, as long as [realisation of] the ultimate truth (tattvam), which is as natural as the sky, does not arise, then all that one says is deceitful, and false chatter.
Metre: Mandākrāntā

Readings

praviśati cett. ] \_viśati γ1
caran cett. ] calan γ2, palan γ1, care α1, om. πω
māruto cett. ] mārutaṃ α1
madhya cett. ] mādhya ζ3
mārge α1 α2 γ2 δ1 ε1 ζ2 η2 π2 χ ] mārgo γ1 π1, mārgaṃ δ2 ζ3, mārgā πω
bindur cett. ] bandho ζ3, bandhaṃ ζ2
na bhavati cett. ] bhavati na η2
dṛḍhaḥ cett. ] dṛḍhaṃ α1 ε1 π1, sthiraḥ α2
vāta α1α2α3 γ2 ε1 η2 π1π2πω χ ] vātaḥ γ1 δ1δ2 ζ3, vātaṃ ζ2
prabaddhaḥ γ1γ2 π2 ] prabaddhaṃ α3, prabandhaḥ ε1 ζ3 π1, prabuddhaḥ δ1δ2 η2, prabodhaḥ α1, prabodhakaḥ πω, prakṛddhaḥ α2, na bandhanaḥ ζ2, prabandhāt χ
yāvad vyomnā ζ2 ζ3 π1 π2 ] yāvad yomnā α1 α3 ε1, yād vyemnā α2, yāvad vyomnaḥ γ2 δ1δ2 η2, yāva \_ mnaḥ γ1, yāvad byomna πω, yāvad dhyāne χ
sahajasadṛśaṃ cett. ] sahajasaṃśaṃ γ1, sadṛśasahajā ε1
tattvaṃ cett. ] cittaṃ ζ3 η2 πω
sarvaṃ cett. ] satvaṃ ε1, jñānaṃ η2 πω χ
yad idaṃ α1 α2 γ2 δ2 ζ2 ζ3 η2 π2 ] tad idaṃ δ1 χ, yadi γ1 π1, yadi tat ε1, satataṃ πω
dambha cett. ] ḍaṃbha ε1 ζ2
pralāpaḥ cett. ] pralābhaḥ π2
Sources
Candrāvalokana 14 vātaprabaddhaḥ ] vātaprabandhaḥ CA, ghātaprabuddhaḥ CAv.l., vāyuḥ prabuddhaḥ CAv.l., vāta\-prabuddhaḥ CAv.l.

sahajasadṛśaṃ ] sadṛśa sarasaṃ CA

naiva tattvaṃ ] nonmanatvaṃ CAs

vadati yad idaṃ ] yadi ca vadate CA
Testimonia
Yogacintāmaṇi f. 22a (\attr HP), Upāsanāsārasaṅgraha f. 110–111 (\attr HP), Haṭhatattvakaumudī 2.2 prabaddhaḥ YCM ] prabaddhe USS, prabandhaḥ HTK

naiva tatvam YCM ] nātmatattvaṃ USS, naiva cittaṃ HTK

yad YCM USS ] tad HTK
HP 4.58

ज्ञात्वा सुषुम्णासद्भेदं कृत्वा वायुं च मध्यगम् ।

कृत्वासावैन्दवे स्थाने घ्राणरन्ध्रे निरोधयेत् ॥

jñātvā suṣumṇāsadbhedaṃ kṛtvā vāyuṃ ca madhyagam /

kṛtvāsāv aindave sthāne ghrāṇarandhre nirodhayet //

Having learnt the correct piercing of Suṣumṇā, [the yogi] should make the breath go into the central channel, put it in the place of the moon and block the nostrils.
Metre: Anuṣṭubh (a: ma-vipulā)

Readings

jñātvā cett. ] jitvā π2, suṣu° ζ3
suṣumṇāsadbhedaṃ α1 α2 η2 χ ] suṣumṇāsaṃbhedaṃ ε1 π1π2πω, suṣumṇāṃ saśvedaṃ ζ2, suṣumṇābhedaṃ hi γ2 δ1δ2, suṣu<<m>>ṇāṃmedehi γ1, °mnāṃtagataṃ mārgaṃ ζ3
kṛtvā vāyuṃ cett. ] vāyuṃ kṛtvā ζ3, tvāpa vāyuṃ α2
madhyagam cett. ] madhyamaḥ π1
kṛtvāsāv aindave sthāne α1 πω ] kṛtvāsav aidavai sthānair π1, kṛtvā tām aidave tthāne α2, nītvā tāv iṃdavasthāne γ1, nītvā tāvad avasthāne γ2, nītvā tām anavasthāne δ1δ2, [dh]ṛ .. [sāv a]ṃdra .. [sthā]ne α3, hṛtvā mamedaṃ ca sthānaṃ π2, sthitvā sa vaindave sthāne ε1, sthitvā sāṃcaiṃdave sthāne ζ2, sthitvā sadaiṃdave sthāne η2, sthitvā sadaiva susthāne χ, samāvasthā sthito yogī ζ3
ghrāṇa α1α2α3 ε1 ζ2 π1π2πω ] prāṇa γ1γ2 δ1δ2 ζ3 η2, brahma χ
randhre α1α2α3 γ2 η2 π2 πω χ ] randhraṃ γ1 δ1δ2 ε1 ζ2 ζ3, randhra π1
nirodhayet α1 α3 ε1 ζ2 ζ3 η2 π1π2πω χ ] nirundhayet γ1γ2 δ1δ2, niyojayet α2
Sources
Candrāvalokana 32 sadbhedaṃ CA ] tatbhedaṃ CAv.l.

kṛtvāsāv aindave CA ] kṛtvādbaindave CAv.l.
Testimonia
Upāsanāsārasaṅgraha p. 31 (\attr Candrāvalokana), Haṭhasaṅketacandrikā f. 107v–108r (\attr HP), Yogakuṇḍalinyupaniṣat 7cd–8ab sadbhedaṃ HSC ] tadbhedaṃ USS

kṛtvāsāv aindave sthāne ] kṛtvāsau baindavasthāne USS, sthitvā sadaiva svasthena HSC, sthitvāsau baindavasthāne YKU

ghrāṇarandhre USS YKU ] prāṇarandhraṃ HSC

तथा च वसिष्ठः

tathā ca vasiṣṭhaḥ

And so, Vasiṣṭha [said]:

Readings

only included in α1α2α3 π2 πω
tathā ca vasiṣṭhaḥ α1 α3 π2 ] tathā vaśiṣṭhavacanaṃ α2, tatvāva || ☼ || πω
HP 4.59

इडायां पिङ्गलायां च चरतश्चन्द्रभास्करौ ।

चन्द्रस्तामस इत्युक्तः सूर्यो राजस उच्यते ॥

iḍāyāṃ piṅgalāyāṃ ca carataś candrabhāskarau /

candras tāmasa ity uktaḥ sūryo rājasa ucyate //

The moon and sun move in Iḍā and Piṅgalā. The moon is said to be of the nature of tamas and the sun of rajas.

Readings

om. ε1 ζ2 ζ3 η2 χ
piṅgalāyāṃ ca α1 α2 γ1γ2 δ1δ2 π1 π2 ] piṅgalāyāṃśca πω
rājasa α1 α2 γ2 δ1δ2 π1π2πω ] rā γ1
Sources
Vasiṣṭhasaṃhitā 2.28ab, 2.29ab, Yogayājñavalkya 4.32cd, 4.33cd Cf. Matsyendrasaṃhitā 4.41cd (ab only)

iḍāyāṃ piṅgalāyāṃ ca parataś candrabhāskarau//

Testimonia
Haṭharatnāvalī 4.36cd–37ab, Yogacintāmaṇi f. 59v (\attr Yājñavalkya) carataś candrabhāskarau YCM ] somasūryau pratiṣṭhitau HRĀ

candras tāmasa ity uktas sūryo rājasa ucyate YCM ] tāmaso rājasaś caiva savyadakṣinasaṃsthitau HRĀ
HP 4.60

तावेव धत्तः सकलं कालं रात्रिंदिवात्मकम् ।

भोक्त्री सुषुम्णा कालस्य गुह्यमेतदुदाहृतम् ॥

tāv eva dhattaḥ sakalaṃ kālaṃ rātriṃdivātmakam /

bhoktrī suṣumṇā kālasya guhyam etad udāhṛtam //

Those two bring about the entirety of time, which consists of night and day. Suṣumṇā consumes time. This secret has been taught.
Philological Commentary
The variant readings of pāda a which name the sun and moon are likely to have arisen due to the absence of the preceding verse in ε, ζ, and η.
Metre: Anuṣṭubh (a: bha-vipulā; c: ma-vipulā)

Readings

folio lost in γ1
tāv eva ... sakalaṃ ] sūryaś candraḥ sadā dhatte ε1, sūryacandrau sadā dhatte ζ2, sūryācandramasau dhattaḥ ζ3 χ, sūryācandramasau kṛtvā η2
tāv eva α1 α2 γ2 δ2 π1 π2 ] tā eva δ1, tāṃve πω
dhattaḥ α1 δ1 δ2 π1 πω ] dattaḥ γ2, dhanva α2, vahataḥ π2
sakalaṃ α1 α2 γ2 δ1 δ2 π1 πω ] sarvaṃ π2
pāda b ] om. η2
kālaṃ γ2 δ1δ2 ε1 ζ3 π1 χ ] kāla α1 α2 π2, kālāṃ ζ2, om. η2 πω
rātriṃdivātmakam ε1 χ ] rātridivātmakam α1 α2 γ2 ζ3 π1 π2, rātrindinātmakaṃ δ1δ2, rātriṃ divākaraṃ α3, rātridivātmakaṃ yogavit πω, °śa tridivātmakaṃ ζ2
pāda c ] om. η2
bhoktrī α1 γ2 δ1δ2 ε1 ζ3 π1 χ ] bhoktī ζ2, bhoktā πω, bhoktṛ π2, bhoktu α2, [bho]gī α3
pāda d ] om. η2
guhyam etad cett. ] guptam etad δ1, sattvam etad δ2
udāhṛtam cett. ] udīritaṃ α2
Sources
Vasiṣṭhasaṃhitā 2.29cd–30ab dhattaḥ sakalaṃ kālaṃ YY ] sakalaṃ dhattaḥ kālaṃ VS

rātriṃ VS ] rātri YY
Testimonia
Yogacintāmaṇi f. 59v (\attr Yājñavalkya), Haṭhasaṅketacandrikā f. 95v (\attr HP) rātriṃ YCM ] rātri HSC

guhyam etad udāhṛtam YCM ] guhyate tad udīritaṃ HSC

तथा हि सौभद्रं नाम श्लोकचतुष्टयम् । *

tathā hi saubhadraṃ nāma ślokacatuṣṭayam / *

For as the tetrad of verses called the Saubhadra has it:

Philological Commentary
We do not know why this tetrad of verses is called Saubhadra.

Readings

om. ζ2 ζ3 η2 χ
tathā hi α1α2α3 δ1 ε2 π2 πω ] tathāpi hi π1, tathā γ2 δ2, athā hi ε1
saubhadraṃ nāma α1 α2 δ1δ2 ] sobhadrā nāma ε1, saubhadranāmā γ2, saubhadranāmaś ca ε2, saubhadreyaṃ nāma πω, saubhadreyanāma π2, saubhadreryān nāma π1
ślokacatuṣṭayam α1 δ1δ2 ε1 ε2 π1π2πω ] ślokam eva catuṣṭayaṃ α2, ślokacatuṣṭayam āha γ2
HP 4.61

षट्चक्रं षोडशाधारं त्रिधा लक्ष्यं गुणत्रयम् ।

शेषं तु ग्रन्थविस्तारं त्रिकूटं परमं पदम् ॥

ṣaṭcakraṃ ṣoḍaśādhāraṃ tridhā lakṣyaṃ guṇatrayam /

śeṣaṃ tu granthavistāraṃ trikūṭaṃ paramaṃ padam //

There are six cakras, sixteen supports, three focal points and three guṇas. Everything else is [just] the prolixity of texts. Trikūṭa is the supreme place.
Philological Commentary
The three components of the yogic body listed here are found together in other texts, the earliest being Netratantra 7.1ab (ṛtucakraṃ svarādhāraṃ trilakṣyaṃ vyomapañcakam). However, we are yet to find a source for this list that includes the three guṇas.

Readings

folio lost in γ1, om. ζ2 ζ3 η2 χ
ṣaṭcakraṃ α2 γ2 δ1δ2 ε1 ε2 π1π2πω ] ṣaḍraktaṃ α1
tridhā lakṣyaṃ γ2 δ1δ2 ε1 ε2 πω ] tridhā bhajyaṃ α1 α2, tridhākṣa ca π1, trilakṣyaṃ ca π2
śeṣaṃ tu α1 α2 ε2 π1π2πω ] śeṣas tu γ2 δ1δ2, śeṣaṃ tat ε1
grantha cett. ] granthi ε1 π2
vistāraṃ α1 ε1 ε2 π1π2πω ] vistāra α2, vistāras γ2 δ1δ2
trikūṭaṃ α1 α2 γ2 δ1 ε1 ε2 π1 πω ] trikoṭi π2, trirūpaṃ δ2
Testimonia
Cf. 6-chapter Vivekamārtaṇḍa 6.3

ṣaṭcakraṃ ṣoḍaśādhāraṃ trilakṣaṃ vyomapañcakam/

svadehe ye na jānanti kathaṃ sidhyanti yoginaḥ//

HP 4.62

कुण्डली कुटिलाकारा सर्पवत्परिकीर्तिता ।

सा शक्तिश्चालिता येन स मुक्तो नात्र संशयः ॥

kuṇḍalī kuṭilākārā sarpavat parikīrtitā /

sā śaktiś cālitā yena sa mukto nātra saṃśayaḥ //

Kuṇḍalinī is taught to have a curved shape like a snake. She is Śakti. [The yogi] who has made her move is undoubtedly liberated.

Readings

folio lost in γ1, om. γ2 ζ2 ζ3 η2 π2 χ
cālitā α1 α2 ε1 ε2 πω ] calitā π1, cāri .. α3, kīlitā δ1, kelitā δ2
mukto δ1δ2 ε1 ε2 ] yogī α1 α2 π1 πω
Testimonia
Yogacintāmaṇi f. 79r (\attr Haṭhayoga), Upāsanāsārasaṅgraha f. 51 (\attr yogaśāstra)
HP 4.63

यदा कूटं त्रिकूटस्थं चित्तं चित्रं निरन्तरम् ।

कुण्डल्यास्तु प्रयोगेण स मुक्तो नात्र संशयः ॥

yadā kūṭaṃ trikūṭasthaṃ cittaṃ citraṃ nirantaram /

kuṇḍalyās tu prayogeṇa sa mukto nātra saṃśayaḥ //

When the kūṭa is situated at Trikūṭa [then] the mind is wonderful and uninterrupted. By means of Kuṇḍalinī, [the yogi] is undoubtedly liberated.
Philological Commentary
We are unsure of the meaning of kūṭa here. As suggested to us by Sven Sellmer, it may mean the tip of the tongue which in, for example Khecarīvidyā 1.65–67 and 3.16–17, is to be placed at trikūṭa as part of the practice of khecarīmudrā.

Readings

folio lost in γ1, om. γ2 δ1δ2 ζ2 ζ3 η2 χ, found after 3.93*7 ε1 ε2
yadā cett. ] yathā ε2
kūṭaṃ tri° cett. ] kūṭasti π2
citraṃ α1 ] cittaṃ α2, tatra π1π2πω, yatra ε1 ε2
nirantaram cett. ] nirajñanaṃ ε1 ε2
kuṇḍalyās tu cett. ] kuṇḍalyāpta ε1, kuṇḍalinyāḥ ε2
prayogeṇa α1 α2 ε1 ε2 π1 πω ] prabodhena π2
Testimonia
Upāsanāsārasaṅgraha f. 51 (\attr yogaśāstra) citraṃ ] cittaṃ USS
HP 4.64

द्वासप्ततिसहस्राणि नाडीद्वाराणि पञ्जरे ।

सुषुम्णा शाम्भवी शक्तिः शेषास्त्वेव निरर्थकाः ॥

dvāsaptatisahasrāṇi nāḍīdvārāṇi pañjare /

suṣumṇā śāmbhavī śaktiḥ śeṣās tv eva nirarthakāḥ //

There are seventy-two thousand openings of the channels in the cage [that is the body]. Suṣumṇā is the Śāmbhavī Śakti while the other [channels] are pointless.
Philological Commentary
The compound nāḍīdvāra is not found elsewhere (other than as nāḍīdvāreṇa) and its meaning here is unclear. Brahmānanda understands dvārāṇi to refer to routes by which breath enters the body (dvārāṇi vāyupraveśamārgāḥ) and we have translated nāḍīdvārāṇi accordingly.

Readings

folio lost in γ1
dvāsaptatisahasrāṇi α1 α2 γ2 δ1δ2 π1π2πω χ ] dvisaptatisahasrāṇi α3 ε1 ε2 ζ2 ζ3, om. η2
nāḍīdvārāṇi α1α2α3 γ2 ε1 ε2 ζ3 π1π2πω χ ] nāḍīdvāre ca ζ2, nāḍīnāṃ deha δ2, nāḍīnāṃdeda δ1, datvā kārāpi η2
pañjare cett. ] paṃkaje α1, maṃjarī α3
śeṣās tv eva α1 δ2 ε1 ε2 ζ2 π1π2πω χ ] śeṣās tv evaṃ η2, śeṣāsvevaṃ α2, śeṣāś caiva γ2 δ1 ζ3
nirarthakāḥ cett. ] nivarttakāḥ ζ2
Testimonia
Upāsanāsārasaṅgraha f. 111 (\attr HP), Haṭhasaṅketacandrikā f. 108r (\attr HP), Yoga\-śikho\-paniṣat 6.17cd–18ab dvāsaptatisahasrāṇi nāḍīdvārāṇi USS YŚU ] sūryācandramasau kṛtvā viditvā kara HSC

eva USS HSC ] anye YŚU
HP 4.65

वायुः परिचितो यत्नादग्निना सह कुण्डलीम् ।

बोधयित्वा सुषुम्णायां प्रविशेदनिरोधतः ॥

vāyuḥ paricito yatnād agninā saha kuṇḍalīm /

bodhayitvā suṣumṇāyāṃ praviśed anirodhataḥ //

The breath, having been carefully accumulated, together with fire awakens Kuṇḍalinī and enters Suṣumṇā without obstruction.

Readings

folio lost in γ1, om. δ2
paricito α1 α2 ε1 ζ2 ζ3 η2 π2 χ ] paricipta πω, sa parito γ2, saṃparito δ1, parivṛtto π1
yatnād α1 γ2 δ1 ε1 ζ2 ζ3 π1 π2 ] yasmād α2 η2 χ, nādād πω
agninā δ1 ε1 ζ2 ζ3 η2 π1π2πω χ ] ṛgvinā γ2, yaṣṭinā α1, yadasthā α2
kuṇḍalīm ε1 χ ] kuṇḍalī α1 α2 γ2 δ1 ζ2 ζ3 η2 π1π2πω
pāda c ] om. η2
pāda d ] om. η2
praviśed cett. ] praveśad πω, om. η2
anirodhataḥ α3 ε1 ζ3 π1π2πω χ ] avirodhataḥ α1 α2 γ2 δ1, atirodhataḥ ζ2, om. η2
Sources
Dattātreyayogaśāstra 108
Testimonia
Haṭhasaṅketacandrikā ff. 197v–180r (\attr HSC), Śārṅgadharapaddhati 4399 yatnād ] yasmād HSC ŚP
HP 4.66

सुषुम्णावाहिनि प्राणे सिध्यत्येव मनोन्मनी ।

अन्यथा विविधाभ्यासाः प्रयासायैव योगिनाम् ॥

suṣumṇāvāhini prāṇe sidhyaty eva manonmanī /

anyathā vividhābhyāsāḥ prayāsāyaiva yoginām //

When the breath is flowing in Suṣumṇā, the transmental state is attained. Otherwise [i.e. if the breath is not flowing in Suṣumṇā], the various practices [of yoga] lead to nothing but exertion for yogis.

Readings

folio lost in γ1
pāda a ] om. η2
vāhini α3 γ2 δ2 ε1 π2 πω χ ] vāhinī α1 α2 ζ2 ζ3 π1, hini δ1
pāda b ] om. η2
sidhyaty eva α3 γ2 δ1δ2 ε1 ζ3 π2 πω χ ] siddhyety eva α1, siddhaty eva ζ2 π1, siddhity eva α2
anyathā vividhā α1α2α3 γ2 π1π2πω ] anye ye vividhā δ1δ2, anyathā tv itare ζ2 ζ3, anyathā tv itarā χ, atha cittāntare η2, prāṇe suṣumnāṃ saṃ° ε1
bhyāsāḥ α1 δ2 π2 χ ] bhyāsā α3 γ2 δ1 πω, bhyāsāt α2 ζ2 π1, bhyāsa ζ3 η2, °prāpte ε1
prayāsāyaiva α1 α2 γ2 ε1 π1π2πω χ ] prayāsāyai δ2, prāyāsāś caiva δ1, prayāsā eva ζ3, prayāsā eka ζ2, pratyāśā jīva η2
yoginām cett. ] yoginā α2 η2 πω, yoginī ζ2
Testimonia
Upāsanāsārasaṅgraha p. 108 (\attr HP), Haṭhasaṅketacandrikā f. 113v vāhini HSC ] vāhinī USS

manonmanī HSC ] manonmani USS

anyathā USS ] anye ye HSC

prayāsāyaiva USS ] prayāsā eva HSC
HP 4.67

पवनो बध्यते येन मनस्तेनैव बध्यते ।

मनश्च बध्यते येन पवनस्तेन बध्यते ॥

pavano badhyate yena manas tenaiva badhyate /

manaś ca badhyate yena pavanas tena badhyate //

The mind is bound by the very same thing that binds the breath and the breath is bound by that which binds the mind.
Philological Commentary
Brahmānanda understands yena here to refer to the yogi. We have taken it to refer to a practice.

Readings

folio lost in γ1
yena cett. ] deva α2
manas tenaiva badhyate cett. ] tenaiva badhyate manaḥ η2
pāda c ] om. α2 γ2 η2
manaś ca α1 ε1 ζ2 ζ3 π1 πω χ ] manas tu δ1δ2, manas tad π2
pāda d ] om. α2 γ2 η2
pavanas tena cett. ] pavanamana πω
Testimonia
Haṭhasaṅketacandrikā f. 67r (\attr HP)
HP 4.68

हेतुद्वयं तु चित्तस्य वासना च समीरणः ।

तयोर्विनष्ट एकस्मिन्द्रुतं द्वावपि नश्यतः ॥

hetudvayaṃ tu cittasya vāsanā ca samīraṇaḥ /

tayor vinaṣṭa ekasmin drutaṃ dvāv api naśyataḥ //

The mind has two impulses: past impressions (vāsanā) and the breath. When one of those two disappears, both soon disappear.
Philological Commentary
The emendation of drutaṃ in the last verse quarter has been made to restore the faulty readings of the αmanuscripts (i.e. druttaṃ, dhṛtaṃ, dṛtaṃ), which are similar to an incorrect reading in an important witness of the source text, the Gorakṣaśataka (T, dhṛtaṃ). The emendation to drutaṃ is based on the parallel verse in the Mokṣopāya and its related recensions, which have kṣipraṃ instead.

Readings

folio lost in γ1, found after 4.70 δ1
hetu cett. ] heta α2, eta α3
dvayaṃ tu α1 α3 δ2 η2 χ ] dvayaṃ hi γ2 ε1 π1 πω, dvayaṃ ca δ1 π2, dvayasya ζ2 ζ3, dvāv api α2
cittasya cett. ] manaso γ2 δ1δ2
vinaṣṭa ekasmi cett. ] vinaṣṭa etasmin ε1, vinaṣṭas tv ekaś ca hy π2
drutaṃ dvāv api naśyataḥ α1 ] dhṛtaṃ dvāv api naśyataḥ α3, dṛtaṃ vāvati nasyataḥ α2, nṛtaṃ dvāv api naśyati ε1, tau dvāv api vinaśyataḥ ζ2 ζ3 π1 πω χ, ubhāv api vinaśyataḥ γ2 δ2 η2 π2, svabhāvo pi vinaśyataḥ δ1
Sources
Gorakṣaśataka 9 tu ] ca GŚ

drutaṃ dvāv api GŚ (em.) ] dhṛtaṃ dvāv api GŚv.l., tasmai dvāv api GŚv.l., tad dvāv api vi° GŚv.l. Cf. Mokṣopāya 5.92.48

dve bīje rāma cittasya prāṇaspandanavāsane/

ekasmiṃś ca tayoḥ kṣīṇe kṣipraṃ dve api naśyataḥ//

Testimonia
Yogakuṇḍalinyupaniṣat 1 tu ] hi YKU

ekasmin drutaṃ dvāv api naśyataḥ ] ekasmiṃs tad dvāv api vinaśyataḥ YKU
HP 4.69

मनो यत्र विलीयेत पवनस्तत्र लीयते ।

पवनो लीयते यत्र मनस्तत्रैव लीयते ॥

mano yatra vilīyeta pavanas tatra līyate /

pavano līyate yatra manas tatraiva līyate //

The breath dissolves where the mind dissolves; the mind dissolves exactly where the breath dissolves.

Readings

folio lost in γ1, found after 4.70 together with the previous verse δ1
pāda a ] om. η2
vilīyeta cett. ] vilīyate πω
pāda b ] om. η2
pavanas cett. ] mārutas ε1 ζ2 ζ3
post līyate add. ] ekatra[m]iśritau ζ3
pāda c ] om. α2 ζ2 ζ3
pavano līyate yatra α1 γ2 π2 χ ] pavano yatra līyeta δ1δ2, pavano yatra līyate π1 πω, māruto yatra līyeta ε1, yatraiva līyate vāyur η2
pāda d ] om. α2 ζ2 ζ3
tatraiva līyate α1 δ1δ2 ε1 η2 π1π2πω ] tatra vilīyate γ2 χ
Testimonia
Haṭharatnāvalī 4.29 (ab only)
HP 4.70

दुग्धाम्बुवत्संमिलितौ सदैव

तुल्यक्रियौ मानसमारुतौ हि ।

यावन्मनस्तत्र मरुत्प्रवृत्ति-

र्यावन्मरुच्चापि मनःप्रवृत्तिः ॥

dugdhāmbuvat saṃmilitau sadaiva

tulyakriyau mānasamārutau hi /

yāvan manas tatra marutpravṛtti-

r yāvan maruc cāpi manaḥpravṛttiḥ //

Like water mixed with milk, mind and breath are always joined, behaving in the same way. As long as there is mind the breath is active, and as long as there is breath the mind is active.
Philological Commentary
Complementing his understanding of the previous verse, Brahmānanda (and η2) has yato \dots tatra in 4.70cd, taking it to mean yatra \dots tatra and to be referring to cakras.
Metre: Upajāti

Readings

folio lost in γ1
sadaiva α1 α2 ε1 ζ2 ζ3 π1π2πω ] sadeva α3, tathaiva γ2 δ1δ2, ubhau tau η2 χ
mānasamārutau cett. ] mārutamānasau ε1 π1 π2, illeg. πω
hi α1 α3 ε1 ζ2 ζ3 η2 π1 χ ] ca α2 γ2 δ1δ2 π2, illeg. πω
yāvan manas cett. ] yato marut η2 χ
tatra cett. ] caiva α2
marut cett. ] manaḥ η2 χ, \_ sat π2
pravṛttir cett. ] pravṛtta π2, pravṛddhitti ζ2
om. ζ2 ζ3
yāvan α1α2α3 γ2 δ1δ2 ε1 π1π2πω ] yato η2 χ
maruc cāpi α1 α2 γ2 δ1δ2 ε1 π1 π2 ] marut tatra πω, manas tatra η2 χ
manaḥ α1pc γ2 δ2 ε1 π2 πω ] mana α1ac α2 δ1 π1, marut η2 χ
pravṛttiḥ α1 γ2 δ1δ2 ε1 π1 πω χ ] pravṛttaḥ π2, pravittato α2, nivṛttiḥ η2
Sources
Amanaska 2.27 sadaiva A ] tathaiva Av.l., sad eva Av.l.

hi ] ca A
Testimonia
Yogacintāmaṇi f. 19r (\attr Rājayoga), Haṭhatattvakaumudī 2.5 hi ] ca YCM HTK

yāvan maruc cāpi manaḥpravṛttiḥ ] yāvan marut tatra manaḥpravṛttiḥ YCM, tatraikanāśād aparasya nāśaḥ HTK
HP 4.71

तत्रैकनाशादपरस्य नाश

एकप्रवृत्तेरपरप्रवृत्तिः ।

अध्वस्तयोश्चेन्द्रियवर्गबुद्धि-

र्विध्वस्तयोर्मोक्षपदस्य सिद्धिः ॥

tatraikanāśād aparasya nāśa

ekapravṛtter aparapravṛttiḥ /

adhvastayoś cendriyavargabuddhir

vidhvastayor mokṣapadasya siddhiḥ //

As a result of one of those two disappearing the other disappears and as a result of one being active the other is active. And when neither has disappeared there is perception through all the sense faculties. When both have disappeared the state of liberation is attained.
Metre: Upajāti

Readings

folio lost in γ1, ab and cd are transposed δ1
tatraika cett. ] tatra α1ac, atraika ζ2 ζ3, ekasya η2
nāśa(ḥ) α1 α2 γ2 δ2 ζ2 ζ3 η2 π2 χ ] nāśo πω, nāśe π1, nāśā ε1, nāśam δ1
ekapravṛtter α1 α2 γ2 ζ2 π1 χ ] ekapravṛtte π2, ekapravṛttāv δ1δ2 ε1 ζ3, e .. .. .. .. πω, tatraikavṛtter η2
aparapravṛttiḥ cett. ] ca parapravṛttiḥ π2, aparasya vṛttiḥ η2, itarapravṛttiḥ ε1, .. .. .. .. .. ttiḥ πω
post pravṛttiḥ add. ] ekasya nā<śā>d aparasya nāśaḥ ζ3
adhvastayoś α1 π1 χ ] adhastayoś η2 π2, adhvastayor δ2 ζ3, adhyastayor γ2, adhastayor δ1, adhvaścayoś ε1, addhastayoś ζ2, atastayoś πω, adhastasar α2
cendriya α1α2α3 ε1 ζ2 η2 π1π2πω χ ] indriya γ2 δ1δ2 ζ3
buddhir α1 α3 ] vudhir πω, vṛddhir γ2 δ2, vṛttiḥ δ1 ε1 ζ2 ζ3 η2 χ, baṃdhir π1, śuddhir α2 π2
vidhvastayor α1 α3 δ1δ2 ζ3 π1π2πω ] adhastayor α2, vivṛddhayor γ2, nidhvastayo ε1, addhvastayor ζ2, vijñātayor η2, pradhvastayor χ
mokṣapadasya cett. ] mokṣapradasya γ2
Sources
Amanaska 2.28 buddhir A ] vṛttir Av.l., vṛddhir Av.l., vidhi Av.l., viddhir Av.l.
Testimonia
Yogacintāmaṇi f. 19r (\attr Rājayoga), Haṭhatattvakaumudī 2.6 adhvastayoś cendriyavargabuddhir ] adhvastayoḥ svendriyavargavṛddhir YCM, adhvastayor indri\-ya\-vargavṛttir HTK
HP 4.72

वायुमार्गे त्वसंचारे सकलां लभते महीम् ।

तथाष्टगुणमैश्वर्यं सत्यं सत्यं वरानने ॥

vāyumārge tv asaṃcāre sakalāṃ labhate mahīm /

tathāṣṭaguṇam aiśvaryaṃ satyaṃ satyaṃ varānane //

When there is no movement in the path of the wind, [the yogi] obtains the whole earth and the eight lordly powers. True, true is this, O beautiful one.
Philological Commentary
As it is found in its source text, the Jñānasāra, this verse says that the yogi flies around the world with the speed of the wind (vāyuvegena). We have understood Svātmārāma to have edited the verse to reflect the subject of the previous two verses in which the breath is to be stopped.

Readings

folio lost in γ1, om. χ
vāyu cett. ] vāyur δ1 ζ3
mārge tv asaṃcāre ε1 ] mārge py asaṃcāre ζ3, mārge tha saṃcāre ζ2, mārge ca saṃcāre η2, mārgeṇa saṃcāre α1α2α3 γ2 π1π2πω, mārgeṇa saṃcārī δ1δ2
sakalāṃ α1 γ2 δ1δ2 πω ] sakalā α3, sakalaṃ α2 ε1 ζ2 ζ3 π2, sa phalaṃ η2, saṃkalpāt π1
labhate α1α2α3 ε1 ζ3 η2 π1 ] labhyate ζ2 π2, bhramate γ2 δ1δ2, carate πω
mahīm α1 α3 γ2 δ1δ2 ε1 π1 ] mahī π2 πω, mahiḥ α2, mahaḥ ζ2 ζ3, mahān η2
tathāṣṭa α1α2α3 δ1δ2 ε1 ] aṣṭadhā π1, athāṣṭa π2 πω, tato'ṣṭa ζ2 ζ3 η2, na tathā γ2
satyaṃ satyaṃ varānane α1 α3 γ2 δ1δ2 π1π2πω ] satyam ity āha śaṃkaraḥ ε1 ζ2 ζ3 η2, labhate sakalān varān α2
Sources
Jñānasāra 3.6 vāyumārge tv asaṃcāre ] vāyuvegena deveśi JS

labhate ] bhramate JS

tathāṣṭāguṇam ] aṣṭadhāguṇam JS

varānane ] na cānyathā JS
Testimonia
Haṭhasaṅketacandrikā f. 117r (\attr HP) tv ] py HSC

labhate ] bhramate HSC

satyaṃ satyaṃ varānane ] ity āha bhagavān śivaḥ HSC

तथा विश्वरूपाचार्यः ।

tathā viśvarūpācāryaḥ /

Thus, Viśvarūpācārya [said]:

Readings

om. ε1 ζ2 ζ3 η2 πω χ
tathā α1 π1 π2 ] tathā ca α2, tathāha α3, om. γ2 δ1δ2
HP 4.73

यदा संक्षीयते प्राणो मानसं च विलीयते ।

तदा समरसत्वं यत्समाधिः सो'भिधीयते ॥

yadā saṃkṣīyate prāṇo mānasaṃ ca vilīyate /

tadā samarasatvaṃ yat samādhiḥ so'bhidhīyate //

When the breath is destroyed and the mind dissolves, all experience is the same (samarasatva). That is called samādhi.
Philological Commentary
The six-chapter Vivekamārtaṇḍa is attributed to Viśvarūpa, which perhaps explains the attribution of this verse to him.

Readings

folio lost in γ1, om. ζ2 ζ3 η2 πω
yadā saṃkṣīyate α1α2α3 δ1δ2 π2 χ ] yadā sa kṣīyate γ2 π1, om. ε1
ca vilīyate α1α2α3 ε1 π1 π2 ] ca pralīyate γ2 χ, pravilīyate δ1, saṃpralīyate δ2
tadā cett. ] tayoḥ ε1
samarasatvaṃ cett. ] samarasaikatvaṃ α2
yat α1 α2 γ2 δ2 ε1 π2 ] yaḥ α3 δ1, ca π1 χ
samādhiḥ so'bhidhīyate α1 α3 γ2 δ1 ε1 π2 ] samādhī sau bhidhīyate π1, samādhiḥ sābhidhīyate δ2, samādhir abhidhīyate χ, samādhiś ca vilīyate α2
Sources
Vivekamārtaṇḍa 163 yat ] ca VM
Testimonia
Yuktabhavadeva 11.30 (\attr Gorakṣanātha), Haṭhasaṅketacandrikā f. 117v (\attr Viśva\-rūpā\-cārya) mānasaṃ ca YBhD HSC ] mānaseva HSCv.l.

vilīyate ] pralīyate YBhD HSC

tadā YBhDv.l.HSC ] yadā YBhD

yat HSC ] ca YBhD

so 'bhidhīyate HSC ] procyate tadā YBhD
HP 4.74

मनःस्थैर्ये स्थिरो वायुस् ततो बिन्दुः स्थिरो भवेत् ।

बिन्दुस्थैर्योदयात्पुत्र पिण्डस्थैर्यं प्रजायते ॥

manaḥsthairye sthiro vāyus tato binduḥ sthiro bhavet /

bindusthairyodayāt putra piṇḍasthairyaṃ prajāyate //

When the mind is still the breath is still, from which semen becomes still. As a result of semen becoming still, my son, the body becomes still.
Philological Commentary
The vocative putra in pāda c suggests that this verse is from a source text that we are yet to identify.

Readings

folio lost in γ1, om. πω
manaḥ α1pc γ2 δ1δ2 π2 χ ] mana α1ac α2 α3 ε1 ζ2 ζ3 η2 π1
sthairye α1 α2 γ2 ε1 ζ2 η2 π1 π2 χ ] sthairya α3 δ1, sthairyāt δ2, sthairyaḥ ζ3
sthiro cett. ] sthito α3 ε1 ζ3
binduḥ α1pc α3 γ2 δ2 ζ3 χ ] bindu α1ac α2 δ1 ε1 ζ2 η2 π1 π2
sthiro bhavet cett. ] tato layaḥ α3
bindu cett. ] binduḥ γ2
sthairyodayāt α1 δ2 π1 π2 ] sthairyoyadāt ε1, sthairyodayā α3 ζ2, sthairye dayā ζ3, sthairyād dayā η2, sthairyād athā γ2, sthairyād yathā δ1, sthairyāt sadā χ, sthairyo sthiro α2
putra α1 π1 ] mūtra π2, tatra α3, panna γ2, samyak ε1ε2, satyaṃ δ2 ζ2 ζ3, satvaṃ η2 χ, vāyu α2, \_ \_ \_ δ1
Testimonia
Yogacintāmaṇi f. 19v (\attr HP) sthairyodayāt putra ] sthairyād athāpannaṃ YCM
HP 4.75

दृष्टिः स्थिरा यस्य विनैव दृश्या-

द्वायुः स्थिरो यस्य विना प्रयत्नात् ।

चित्तं स्थिरं यस्य विनावलम्बा-

त्स एव योगी स गुरुः स सेव्यः ॥

dṛṣṭiḥ sthirā yasya vinaiva dṛśyād

vāyuḥ sthiro yasya vinā prayatnāt /

cittaṃ sthiraṃ yasya vināvalambāt

sa eva yogī sa guruḥ sa sevyaḥ //

Only he whose gaze is steady without a visible object, whose breath is steady without effort [and] whose mind is steady without a support is a yogi, is a guru, is to be served.
Metre: Upajāti

Readings

folio lost in γ1, om. ζ2 χ
vinaiva cett. ] vināpi γ2 δ1δ2
dṛśyād α1 α3 ζ3 π1π2πω ] dṛśyaṃ γ2 δ1δ2 ε1 η2, dṛśyavān α2
vinā prayatnāt cett. ] vināpi yatnaṃ γ2
vināvalambāt α1pc α3 ε1 ζ3 π2 πω ] vināvalambanāt α1ac, vināvalaṃbanaṃ α2 δ1δ2, vināvalaṃnaṃ η2, vinā vilambāt π1, vinā prayatnāt γ2
sa guruḥ cett. ] sadguruḥ η2
sa sevyaḥ cett. ] sa śiṣyaḥ γ2 δ1
Sources
Amanaska 2.44 Cf. Kulārṇavatantra 13.70

dṛśyaṃ vinā sthirā dṛṣṭir manaś cālambanaṃ vinā/

vināyāsaṃ sthiro vāyur yasya syāt sa guruḥ priye//

Testimonia
Haṭharatnāvalī 4.25, Yogacintāmaṇi f. 48r (\attr Rājayoga), Haṭhasaṅketacandrikā f. 3v (\attr HP) dṛśyād HSC ] lakṣyāt HRĀ, dṛśyaṃ YCM

prayatnāt HRĀ HSC ] prayatnaṃ YCM

lambāt HRĀ ] laṃbaṃ YCM HSC

eva yogī HRĀ YCM ] rājayogī HSC

sa sevyaḥ HRĀ HSC ] saṃsevyaḥ YCM
HP 4.76

प्रवेशे निर्गमे वामे दक्षिणे चोर्ध्वमप्यधः ।

न यस्य वायुर्वहति स मुक्तो नात्र संशयः ॥

praveśe nirgame vāme dakṣiṇe cordhvam apy adhaḥ /

na yasya vāyur vahati sa mukto nātra saṃśayaḥ //

[The yogi] whose breath does not move in, out, left, right, up or down is liberated. In this there is no doubt.
Metre: Anuṣṭubh (c: bha-vipulā)

Readings

folio lost in γ1, om. ζ2 χ
vāme cett. ] vāma α3, vāpi π1, cāpi ζ3
cordhvam apy adhaḥ α1α2α3 ε1 π1 ] cordhvage'py adhaḥ π2, cordhvamadhyagaḥ γ2 δ1δ2, cordhvamadhyataḥ ζ3 η2, tanirodhataḥ πω
na yasya cett. ] layasya π2
vāyur vahati cett. ] vahate vāyu πω
Sources
Gorakṣaśataka 8 vahati ] vrajati GŚ
HP 4.77

सर्वे हठलयोपाया राजयोगस्य सिद्धये ।

राजयोगसमारूढः पुरुषः कालवञ्चकः ॥**

sarve haṭhalayopāyā rājayogasya siddhaye /

rājayogasamārūḍhaḥ puruṣaḥ kālavañcakaḥ //**

All the methods of Haṭha and Laya are for mastering Rājayoga. The man who has ascended to Rājayoga cheats death.

Readings

folio lost in γ1
haṭhalayopāyā α1 α2 ζ3 η2 π1b π2 πω χ ] layahaṭhopāyā ε1, haṭhalayoyāgā ζ2, haṭhālayābhyāsā δ1, layahaṭhābhyāsā γ2 δ2, haṭhalayā bhāvyā π1a
rājayogasya siddhaye α1 α2 γ2 δ1 δ2 π1b π2b χ ] rājayogāya kevalaṃ ε1 ζ2 ζ3 η2, rājayogapadāvadhi π1a, °padāvadhiḥ π2a, °padāvadhiṃ πωa, °phalāvadhi πωb
rājayoga cett. ] rajayogaṃ α3, rājayoge δ2, rājayo (then lost) γ2
samārūḍhaḥ cett. ] padaṃ prāpya π1a π2a πωa, padaprāptaḥ α2
puruṣaḥ kālavañcakaḥ cett. ] jāyate'sau nirañjanaḥ π1a π2a, jāyate so nirañjana πωa
Testimonia
Yogacintāmaṇi f. 8r (\attr HP), Haṭhatattvakaumudī 55.34 (\attr HP) haṭhalayopāyā HTK ] haṭhalayābhyāsād YCM

rājayoga HTK ] rājayogaṃ YCM
HP 4.78

इति तु सकलयोगशास्त्रसिन्धोः

परिमथितादवकृष्टसारभूतम् ।

अनुभवत हठामृतं यमीन्द्रा

यदि भवतामजरामरत्ववाञ्छा ॥*

iti tu sakalayogaśāstrasindhoḥ

parimathitād avakṛṣṭasārabhūtam /

anubhavata haṭhāmṛtaṃ yamīndrā

yadi bhavatām ajarāmaratvavāñchā //*

O ascetic lords, experience this nectar of Haṭha, the essence extracted from the ocean of all yoga scriptures after it has been churned, if you wish not to grow old and die.
Metre: Puṣpitāgrā

Readings

folio lost in γ1 γ2, om. ζ2 ζ3 η2 χ
tu δ1δ2 π1π2πω ] <<tu>> α1, om. α2 ε1, śrī α3
sakalayoga cett. ] sakalasuyoga ε1
sindhoḥ α1pc δ2 π2 ] sindhauḥ α2, sindhau δ1, siddhoḥ ε1, siddheḥ π1, siddhāḥ α1ac, siddhyaiḥ πω, om. α3
parimathitād α1 α2 δ1δ2 ε1 π1 π2 ] paripaṭhitā πω, mathitā pari α3
avakṛṣṭa α1ac α2 δ1δ2 ε1 ] avakṛṣya α1pc π2, avakṛṣṇa π1, kṛṣṭa πω, sāra α3
sāra α1α2α3 δ2 ε1 π2 πω ] sārā π1, sarva δ1
anubhavata α1 α3 δ1δ2 πω ] anubhavatu π2, anubhavān α2, anubhava ε1 π1
yamīndrā α1 α3 δ3 πω ] yatīndrā δ1 ε1 π1, yogīdrā α2, mayedaṃ π2, ya (text stopps here) δ2
ajarāmaratvavāñchā α1 α2 δ1 δ3 π1 ] ajarāmaratvavāṃchāḥ π2, ajarāmaratvavāṃcchāṃ α3, ajarāmṛtatvavāṃcha ε1, ajarājaraṃ tvaṃ vā πω
Testimonia
Haṭhasaṅketacandrikā f. 145v
HP 4.78*1

विद्यातीर्थे जगति विबुधाः साधवः सत्यतीर्थे

गङ्गातीर्थे मलिनमनसो योगिनो ज्ञानतीर्थे ।

धारातीर्थे धरणिपतयो दानतीर्थे धनाढ्याः

लज्जातीर्थे कुलयुवतयः पातकं क्षालयन्ति ॥ (η2)

vidyātīrthe jagati vibudhāḥ sādhavaḥ satyatīrthe

gaṅgātīrthe malinamanaso yogino jñānatīrthe /

dhārātīrthe dharaṇipatayo dānatīrthe dhanāḍhyāḥ

lajjātīrthe kulayuvatayaḥ pātakaṃ kṣālayanti // (η2)

Metre: Mandākrāntā

Readings

jagati (em.) ] yagati η2
HP 4 Colophon

इति श्रीस्वात्मारामयोगीन्द्रविरचितायां हठप्रदीपिकायां चतुर्थोपदेशः ॥ 4 ॥

iti śrīsvātmārāmayogīndraviracitāyāṃ haṭhapradīpikāyāṃ caturthopadeśaḥ // 4 //

Readings

folio lost in γ1 γ2 δ2, om. ζ2
śrī α1 α2 δ3 ζ3 η2 πω χ ] om. α3 δ1 ε1 π1 π2
post śrī add. ] sadguru α1, madguru α2, sahajānandasaṃtānacintāmaṇinā ε1 ζ3 χ
svātmārāmayogīndra α2 π2 πω ] svātmārāmayogendra α1, svātmārāmayogīndra χ, svātmārāmayogīṃdreṇa ζ3, ātmārāmayogīṃdra α3 η2, °yo° π1, om. δ1 δ3 ε1
viracitāyāṃ cett. ] pravaracitāyāṃ α1, om. δ1 π1
ante caturtho° add. ] nādopāsanaṃ nāma ζ3, samādhilakṣaṇaṃ nāma χ, siddhāntamuktāvalī nāma πω
caturthopadeśaḥ α1α2α3 ε1 ζ3 π1π2πω χ ] caturtha upadeśaḥ δ1, caturtho\{\{dhyā\}\}yam upadeśaḥ δ3, caturthodhyāyaḥ η2
HP X4.1 (= 4.0*1)

नमः शिवाय गुरवे नादबिन्दुकलात्मने ।

निरञ्जनपदं याति नित्यं यत्रपरायणः ॥

namaḥ śivāya gurave nādabindukalātmane /

nirañjanapadaṃ yāti nityaṃ yatraparāyaṇaḥ //

Homage to the guru, Śiva, who consists of nāda, bindu and kalā. [The yogi] who is constantly devoted to him attains the pure state.
Philological Commentary
Verses 4.0*1–4.0*14 are omitted by the αgroup and are likely not to be original. The first additional verse resembles a maṅgala verse that one might expect to see at the beginning of a text. The second is a verse from the Gorakṣaśataka that introduces the topic of samādhi. Some manuscripts of the ε, ζ, ηand πgroups have the two verses on the synonyms of rājayoga here (on their position in the αgroup and other manuscripts, see the note to 4.32). The rest of the additional verses (4.0*3–4.0*14) are a motley collection on samādhi, rājayoga, the importance of the guru, dissolving the breath, suṣumṇā, etc. In contrast to this, the αgroup begins with a cohesive discusson on absorption (4.1–3) that transitions to the gaze (4.4) and a brief discussion of śāmbhavī and khecarī mudrās (4.5–4.8). The main topic of the chapter, which is meditating on the internal sound (nādānusandhāna), begins at 4.12 in the αgroup (whereas in other groups it begins after fifty or so verses). The hiasis on nādānusandhāna in the fourth chapter of the αgroup is consistent with the statement in verse 1.56 that nādānusandhāna is the fourth component of Haṭhayoga.

Its likely that the term nirañjanapada was understood here as samādhi because nirañjana is included in a list of synonyms of samādhi later in this chapter (4.32 = X4.3).

The triad nāda, bindu and kalā occurs in earlier works, in particular Śaiva Tantras, where it appears in contexts of enunciating mantras (mantroccāra, e.g. Kubjikāmatatantra 7.65, Jñānārṇavatantra 2.4, Īśānaśivagurudevapaddhati 18--110, etc.) and sometimes qualifies deities (e.g. Parākhyatantra 5.156ab) and gurus (e.g. Gurugītā 64). The context can change the meaning of these terms, so we have chosen not to translate them. For a discussion of their various meanings, see Tāntrikābhidhānakośa 2004 vol. 2: 68–73, 2013 vol. 3, 277–279.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

also included in γ1 γ2 δ1 δ2
namaḥ cett. ] oṃ namaḥ γ1 δ2 πω
kalātmane γ1γ2 δ1δ2 ε2 η2 π2 χ ] layātmane ε1 ζ2 ζ3 π1 πω
nirañjanapadaṃ cett. ] nirañjanaṃ padaṃ πω, om. γ1
yāti γ1 γ2 δ1 δ2 ε1 ζ3 η2 χ ] yānti ε2 ζ2 π1π2πω
nityaṃ γ2 δ1 ε1 ε2 ζ2 ζ3 π1π2πω χ ] aharniśaṃ γ1, yato η2, yatra δ2
yatra δ1 ε1 ε2 ζ3 π1 πω χ ] yatna γ1γ2 ζ2, ca yat π2, yogī η2, nityaṃ δ2
parāyaṇaḥ γ1γ2 δ1δ2 ζ3 η2 πω χ ] parāyaṇāḥ ε1 ε2 ζ2 π1 π2
Testimonia
Haṃsavilāsa 14 (p. 47) nityaṃ yatra ] yatra yogī HV
HP X4.2 (= 4.0*2)

अथेदानीं प्रवक्ष्यामि समाधिक्रममुत्तमम् ।

मृत्युघ्नं तु सुखोपायं ब्रह्मानन्दकरं परम् ॥

athedānīṃ pravakṣyāmi samādhikramam uttamam /

mṛtyughnaṃ tu sukhopāyaṃ brahmānandakaraṃ param //

So now I will teach the best way to samādhi. It destroys death, has an easy method and brings about the bliss of Brahman.

Readings

also included in γ1 γ2 δ1 δ2
athedānīṃ cett. ] athodānī πω, athekṣanīṃ γ1
°m uttamam ε1 ε2 ζ2 ζ3 η2 π1π2πω χ ] lakṣaṇam γ1γ2 δ1δ2
tu γ1γ2 δ2 ε1 ε2 π1π2πω ] ca ζ2 ζ3 η2 χ, su δ1
param cett. ] sadā ε2
Sources
Gorakṣaśataka 64 sukhopāyaṃ ] sukhopāyair GŚ

param ] sadā GŚ
HP X4.3 (= 4.32)

राजयोगः समाधिश्च उन्मनी च मनोन्मनी ।

अमरौघो'पि चाद्वैतं निरालम्बं निरञ्जनम् ॥ *

rājayogaḥ samādhiś ca unmanī ca manonmanī /

amaraugho'pi cādvaitaṃ nirālambaṃ nirañjanam // *

Readings

folio lost in α1
rājayogaḥ γ2 δ1δ2 ε1 ζ3 πω χ ] rājayoga α2 γ1 ζ2 η2 π1 π2a π2b
samādhiś ca cett. ] samādhīś cā π1
unmanī cett. ] py unmanī α2 ε1, hy unmanī π2b, nmatī π1
amaraugho ζ3 η2 ] amaraughā ε1 π2b, amaraughi π2a, araughau γ1, amaraudhyai γ2, amarogho πω, amarodyo α2 π1, amaratvaṃ χ, avaraubhū ζ2, amaroly a° δ1δ2
'pi cādvaitaṃ α2 π1 π2b πω ] ghacāṃdrī ca γ2, ghatvīṃdrī ca γ1, °bhicāndrī ca δ1δ2, layas tattvaṃ ε1 ζ2 ζ3 η2 π2a χ, layas tatra η2
nirālambaṃ α2 γ1γ2 π1 π2b πω ] nirālambo δ1δ2, śūnyāśūnyaṃ ε1 ζ2 ζ3 η2 χ, śūnyācūnyaṃ π2a
nirañjanam cett. ] nirāmayaṃ α2, paraṃ padam ε1 ζ2 ζ3 η2 π2a χ
HP X4.4 (= 4.33)

अमनस्को लयस्तत्त्वं शून्याशून्यं परं पदम् ।

जीवन्मुक्तिश्च सहजं तुर्यं चेत्येकवाचकाः ॥

amanasko layas tattvaṃ śūnyāśūnyaṃ paraṃ padam /

jīvanmuktiś ca sahajaṃ turyaṃ cety ekavācakāḥ //

Metre: Anuṣṭubh (c: na-vipulā)

Readings

folio lost in α1
amanasko γ2 δ1 π1 π2b πω ] amarasko α2, amanaskau γ1, amanaskaṃ δ2 ε1 ζ2 ζ3 η2 π2a χ
layas tattvaṃ π1 π2b πω ] layas tatra α2, layaś caiva γ2 δ1δ2, lyayāś caiva γ1, tathādvaitaṃ ε1 ζ2 ζ3 η2 π2a χ
śūnyāśūnyaṃ α2 γ2 δ1δ2 π1 ] śūnyāśūnya γ1 πω, śūnyāc chūnyaṃ π2, nirālambaṃ ε1 ζ2 ζ3 η2 π2a χ
paraṃ padam α2 α3 π1 π2b πω ] parāparaṃ γ1 δ1δ2, parāvaraṃ γ2, nirañjanam ε1 ζ2 ζ3 η2 π2a χ
jīvanmuktiś ca cett. ] jīvanmuktaś ca α3, jīvanmuktiḥ γ1
sahajaṃ cett. ] om. ζ3
turyaṃ α2 α3 γ1γ2 δ2 ζ3 π1 π2a ] turjaṃ δ1, turyāṃ π2, turyai ζ2, turyā χ, turīyaṃ ε1, tuṣkaṃ πω, muktiś η2
cety eka α2 γ2 δ1δ2 η2 π1 π2 χ ] .. ty eka α3, vatyaka γ1, caityeka π2a, caiyeka πω, caika ε1, cittaika ζ3, ciṃtaika ζ2
vācakāḥ γ1 η2pc χ ] vācakaḥ α2 η2ac, vācakaṃ α3 δ1δ2 ε1 ζ2 ζ3 π1 π2a π2b πω, vācakīṃ γ2
HP X4.5 (= 4.0*3)

सलिले सैन्धवं यद्वत् साम्यं भजति योगतः ।

तथात्ममनसोरैक्यं समाधिः सो'भिधीयते ॥

salile saindhavaṃ yadvat sāmyaṃ bhajati yogataḥ /

tathātmamanasor aikyaṃ samādhiḥ so'bhidhīyate //

The unity of the self and mind arises in the same way that salt becomes identical with water through contact [with it]. That is called samādhi.

Readings

also included in γ1 γ2 δ1 δ2
yadvat cett. ] tadvat ζ2
bhajati γ1γ2 δ1δ2 η2 π2 χ ] bhajata πω, bhavati ε1 ε2 ζ2 ζ3, ttadgati π1
tathā cett. ] athā πω, yathā η2
°tmamanasor cett. ] tmānamanor η2
so cett. ] sā π1, a° ε1 ε2 η2 χ
'bhidhīyate cett. ] 'bhidhīte ζ2, vidhīyate γ1
Sources
Vivekamārtaṇḍa 161 salile saindhavaṃ yadvat ] ambusaindhavayoḥ sāmyaṃ VM

sāmyaṃ bhajati ] yathā bhavati VM
Testimonia
Haṭharatnāvalī 4.1, Yuktabhavadeva 11.29 (\attr Gorakṣanātha), Haṭhatattvakaumudī 51.72 (\attr Yogacandrikā) salile saindhavaṃ yadvat HRĀ ] ambusaindhavayor aikyaṃ YBhD HTK

sāmyaṃ bhajati ] sāmyaṃ bhavati HRĀ, yathā bhavati YBhD HTK

yogataḥ YBhD HTK ] yogavit HRĀ

samādhiḥ so ’bhidhīyate HRĀ ] samādhir abhidhīyate YBhD, samādhiḥ sa vidhīyate HTK
HP X4.7 (= 4.0*4)

यत्समत्वं द्वयोरत्र जीवात्मपरमात्मनोः ।

समस्तनष्टसंकल्पः समाधिः सो'भिधीयते ॥ *

yat samatvaṃ dvayor atra jīvātmaparamātmanoḥ /

samastanaṣṭasaṃkalpaḥ samādhiḥ so'bhidhīyate // *

In this teaching, the identity of both the individual self and universal self is called samādhi, in which all thoughts disappear.

Readings

om. π1π2πω
yat samatvaṃ ζ2 ζ3 ] tat samatvaṃ ε1 ε2, tat samaṃ ca η2 χ
atra ε1 ε2 ] eva ζ2 ζ3, aikyaṃ η2 χ
samastanaṣṭa ε2 ζ2 ζ3 η2 ] samastaṃ naṣṭa ε1, pranaṣṭasarva χ
saṃkalpaḥ ε1 ε2 ζ3 ] saṃkalpa ζ2 η2, saṃkalpaṃ χ
Sources
Vivekamārtaṇḍa 163
Testimonia
Haṭharatnāvalī 4.2, Yuktabhavadeva 11.28 (\attr Gorakṣanātha) yat samatvaṃ dvayor atra ] tat samatvaṃ bhaved atra HRĀ, yat sarvadvandvayor aikyaṃ YBhD
HP X4.8 (= 4.0*5)

राजयोगस्य माहात्म्यं को वा जानाति तत्त्वतः ।

ज्ञानान्मुक्तिः स्थिरा सिद्धिर् गुरुवाक्येन लभ्यते ॥

rājayogasya māhātmyaṃ ko vā jānāti tattvataḥ /

jñānān muktiḥ sthirā siddhir guruvākyena labhyate //

Who indeed truly knows the majesty of Rājayoga? From knowledge, liberation becomes steady [and] power (siddhi) is obtained by means of the guru's teaching.
Philological Commentary
The third quarter of this verse has been subject to much revision in the Haṭhapradīpikā and the source text, the Amanaska. Unlike the manuscripts of the Amanaska, those of the Haṭhapradīpikā transmit sthirā, sthitiḥ or sthite after muktiḥ or mukti. We have adopted muktiḥ sthirā, the reading of ε, an important group for the grey-scaled verses.

Readings

also included in γ1 γ2 δ1 δ2
māhātmyaṃ cett. ] māhatmyaṃ γ2, mahā ζ3
jñānān cett. ] jñāna ζ3 η2, jñānaṃ χ, jñān δ1
muktiḥ γ1γ2 δ2 π2 χ ] mukti δ1 ε1 ε2 ζ2 ζ3 η2 π1 πω
sthirā ε1 ε2 ] sthite ζ2 πω, sthitai π1, sthitiḥ γ1γ2 δ2 η2 π2 χ, sthiti<<ḥ>> δ1, °s tato ζ3
siddhir ζ2 ζ3 π1 π2 χ ] siddhi η2 πω, siddhā γ1γ2 δ1δ2 ε1 ε2
vākyena cett. ] vākyāt <<pra>> γ1
labhyate cett. ] sidhyati η2
Sources
Amanaska 2.5 muktiḥ sthirā siddhir guruvākyena ] siddhir muktir iti guror jñānaṃ ca A
Testimonia
Yogacintāmaṇi f. 37v (\attr Rājayoga) ko hi ] ko vā YCM

jñānān muktiḥ sthirā siddhir guruvākyena labhyate ] tajjñānī vasate yatra sadeśaḥ puṇyabhājanam YCM
HP X4.9 (= 4.0*6)

दुर्लभो विषयत्यागो दुर्लभं तत्त्वदर्शनम् ।

दुर्लभा सहजावस्था सद्गुरोः करुणां विना ॥

durlabho viṣayatyāgo durlabhaṃ tattvadarśanam /

durlabhā sahajāvasthā sadguroḥ karuṇāṃ vinā //

Letting go of sense objects, seeing the truth, [and] realising the innate state are difficult without the compassion of a good guru.

Readings

also included in γ1 γ2 δ1 δ2
HP X4.10 (= 4.56)

काष्ठगोष्ठीप्रपञ्चेन किं सखे श्रूयतामिदम् ।

पुरा मत्स्येन्द्रबोधार्थमादिनाथोदितं वचः ॥

kāṣṭhagoṣṭhīprapañcena kiṃ sakhe śrūyatām idam /

purā matsyendrabodhārtham ādināthoditaṃ vacaḥ //

Readings

om. ζ2 ζ3 η2 χ
pāda a ] om. α2
kāṣṭha α1 α3 γ1γ2 ε1 π1π2πω ] koṣṭha δ1δ2
goṣṭhī δ1δ2 ε1 ] goṣṭhi α1 α3 γ2, goṣṭha γ1 πω, mathnī π1, mathnā π2
prapañcena ε1 πω ] prapaṃce α1, prasaṅgena α3 γ1γ2 δ1δ2, pravacane π1, pravartaṃ π2
pāda b ] om. α2
kiṃ sakhe śrūyatām idam α1 α3 ε1 π1π2πω ] nādam antargataṃ śṛṇu γ2 δ1δ2, nāgadaṃtaṃmatargataṃ sṛṇu γ1
bodhārtham α1 α2 ε1 π1π2πω ] bodhāya γ1γ2 δ1δ2
ādināthoditaṃ α1 α2 γ2 δ1δ2 ε1 π1 π2 ] ādināthotigaditaṃ γ1, ānināthodinaṃ πω
HP X4.11 (= 4.57)

यावन्नैव प्रविशति चरन्मारुतो मध्यमार्गे

यावद्बिन्दुर्न भवति दृढः प्राणवातप्रबद्धः ।

यावद्व्योम्ना सहजसदृशं जायते नैव तत्त्वं

तावत्सर्वं वदति यदिदं दम्भमिथ्याप्रलापः ॥*

yāvan naiva praviśati caran māruto madhyamārge

yāvad bindur na bhavati dṛḍhaḥ prāṇavātaprabaddhaḥ /

yāvad vyomnā sahajasadṛśaṃ jāyate naiva tattvaṃ

tāvat sarvaṃ vadati yad idaṃ dambhamithyāpralāpaḥ //*

Metre: Mandākrāntā

Readings

praviśati cett. ] \_viśati γ1
caran cett. ] calan γ2, palan γ1, care α1, om. πω
māruto cett. ] mārutaṃ α1
madhya cett. ] mādhya ζ3
mārge α1 α2 γ2 δ1 ε1 ζ2 η2 π2 χ ] mārgo γ1 π1, mārgaṃ δ2 ζ3, mārgā πω
bindur cett. ] bandho ζ3, bandhaṃ ζ2
na bhavati cett. ] bhavati na η2
dṛḍhaḥ cett. ] dṛḍhaṃ α1 ε1 π1, sthiraḥ α2
vāta α1α2α3 γ2 ε1 η2 π1π2πω χ ] vātaḥ γ1 δ1δ2 ζ3, vātaṃ ζ2
prabaddhaḥ γ1γ2 π2 ] prabaddhaṃ α3, prabandhaḥ ε1 ζ3 π1, prabuddhaḥ δ1δ2 η2, prabodhaḥ α1, prabodhakaḥ πω, prakṛddhaḥ α2, na bandhanaḥ ζ2, prabandhāt χ
yāvad vyomnā ζ2 ζ3 π1 π2 ] yāvad yomnā α1 α3 ε1, yād vyemnā α2, yāvad vyomnaḥ γ2 δ1δ2 η2, yāva \_ mnaḥ γ1, yāvad byomna πω, yāvad dhyāne χ
sahajasadṛśaṃ cett. ] sahajasaṃśaṃ γ1, sadṛśasahajā ε1
tattvaṃ cett. ] cittaṃ ζ3 η2 πω
sarvaṃ cett. ] satvaṃ ε1, jñānaṃ η2 πω χ
yad idaṃ α1 α2 γ2 δ2 ζ2 ζ3 η2 π2 ] tad idaṃ δ1 χ, yadi γ1 π1, yadi tat ε1, satataṃ πω
dambha cett. ] ḍaṃbha ε1 ζ2
pralāpaḥ cett. ] pralābhaḥ π2
HP X4.12 (= 4.0*7)

विविधैरासनैः कुम्भैर्विचित्रैः करणैरपि ।

प्रबुद्धायामादिशक्तौ प्राणः शून्ये विलीयते ॥

vividhair āsanaiḥ kumbhair vicitraiḥ karaṇair api /

prabuddhāyām ādiśaktau prāṇaḥ śūnye vilīyate //

When the primal śakti (i.e. kuṇḍalinī) has been woken up by means of the various postures, retentions and wonderful techniques [i.e. mudrās], the breath dissolves into the void.
Philological Commentary
In Jyotsnā 4.10, Brahmānanda understands `the void' (śūnya) as the central channel. In Haṭhapradīpikā 3.4, śūnyapadavī is a synonym of Suṣumṇā.
Metre: Anuṣṭubh (c: ra-vipulā)

Readings

also included in γ1 γ2 δ1 δ2
vicitraiḥ ε2 π2 χ ] vicitra γ1γ2 δ1δ2 ζ2 ζ3 η2 π1 πω, citraiś ca ε1
karaṇair api δ1δ2 ε1 ε2 η2 π1π2πω χ ] karuṇair api γ2, kalaṇair api γ1, karaṇair atha ζ2 ζ3
prabuddhāyām cett. ] pradhadhāyām ζ2
ādi cett. ] idaṃ ζ3, mahā χ
śaktau cett. ] śaktiḥ γ1
vilīyate γ1 δ1δ2 ε1 ε2 η2 π2 ] vidhīyate γ2, pralīyate ζ2 ζ3 π1 πω χ
Testimonia
Yogacintāmaṇi f. 9r (\attr HP) vicitraiḥ karaṇair ] vicitrakaraṇair YCM
HP X4.13 (= 4.0*8)

उत्पन्नशक्तिबोधस्य त्यक्तनिःशेषकर्मणः ।

योगिनः सहजावस्था स्वयमेव प्रकाशते ॥

utpannaśaktibodhasya tyaktaniḥśeṣakarmaṇaḥ /

yoginaḥ sahajāvasthā svayam eva prakāśate //

For the yogi whose Kuṇḍalinī has awakened and who has given up all activity, the innate state automatically shines forth.

Readings

also included in γ1 γ2 δ1 δ2
pāda a ] om. π2
utpanna cett. ] utpannā δ1, ut<<pan>>na γ1
śaktibodhasya cett. ] śaktibodhaḥ syāt γ1, śaktibodhaś ca ζ3
pāda b ] om. π2
tyakta cett. ] prakṣa γ1
yoginaḥ cett. ] yogināṃ π2
eva prakāśate ε1 ε2 ζ3 η2 π1 πω ] eva prakāśayet ζ2, eva prajāyate γ1γ2 δ1δ2 π2 χ
Testimonia
Yogacintāmaṇi f. 9r (\attr HP) prakāśate ] prajāyate YCM
HP X4.14 (= 4.0*9)

सुषुम्णावाहिनि प्राणे शून्यं विशति मानसे ।

तथा समस्तकर्माणि निर्मूलयति मर्मवित् ॥

suṣumṇāvāhini prāṇe śūnyaṃ viśati mānase /

tathā samastakarmāṇi nirmūlayati marmavit //

When the breath is flowing in the central channel, and the mind enters the void, the expert destroys all actions.

Readings

also included in γ1 γ2 δ1 δ2
vāhini cett. ] vāhinī γ1 ε2 ζ2 πω, vāhi δ1
prāṇe cett. ] prāṇa πω
śūnyaṃ ε1 ε2 ζ3 π1 ] śūnya η2, śūnye γ1γ2 δ1δ2 π2 χ, śūne πω, śūnyā ζ2
viśati cett. ] vasati π1
mānase ε1 π1 πω χ ] mārutaḥ η2, mārute γ1γ2 δ1δ2 ε2 ζ2 ζ3 π2
tathā γ1γ2 δ1δ2 ε1 ] tadā ε2 ζ2 ζ3 η2 π1π2πω χ
samasta cett. ] sarvāṇi η2 χ
nirmūlayati cett. ] nimūlayati δ1 ζ3, nirmūlaṃ yāti γ1, nirmalaṃ yāti ε2
marmavit ε1 ζ2 η2 π1π2πω ] karmavit γ1 ε2 ζ3, karmakṛt γ2, yogavit δ1δ2 χ
Testimonia
Yogacintāmaṇi f. 9r (\attr HP), Upāsanāsārasaṅgraha p. 66 (\attr HP) śūnyaṃ ] śūnye YCM USS

mānase USS ] mārute YCM

tathā YCM ] tadā USS
HP X4.15 (= 4.0*10)

अमरौघ नमस्तुभ्यं सो'पि कालस्त्वया हतः ।

पतितं वदने यस्य जगदेतच्चराचरम् ॥

amaraugha namas tubhyaṃ so'pi kālas tvayā hataḥ /

patitaṃ vadane yasya jagad etac carācaram //

O Amaraugha, homage to you. You have slain even death, into whose mouth this world, with everything that is moving and unmoving, has fallen.
Philological Commentary
The vocative form of amaraugha is well attested and closely related to two other variants, amarogha and amaraughi. The term amaraugha appears in a list of synonyms for samādhi in Haṭhapradīpikā 4.32. We have adopted this reading as it is not unprecedented for an author to pay homage to samādhi (e.g. Haṭhapradīpikā X4.70) and to other yoga techniques (e.g. Yogatārāvalī 4a: nādānusandhāna namo 'stu tubhyaṃ). It is possible that this verse was inserted here together with the next one, which also contains the term amaraugha.

Readings

also included in γ1 γ2 δ1 δ2
amaraugha ε2 ζ3 πω ] amarogha ζ2 π1, amaraughi π2, amarāya η2 χ, amareśa ε1, amano nir° γ1γ2, amalo nir° δ1δ2
namas tubhyaṃ ε1 ε2 ζ2 ζ3 η2 π1π2πω χ ] °manāḥ śūnyaṃ γ1γ2, °malaḥ śūnyaṃ δ1δ2
pāda b ] om. γ1γ2 δ1δ2
kālas tvayā ε1 ζ2 π2 πω χ ] kālaṃ tvayā π1, kāla tvayā ζ3, kālantayā η2, kālasya vā° ε2
hataḥ ε1 ζ2 ζ3 η2 π1π2πω ] °hakaḥ ε2, jitaḥ χ
pāda c ] om. γ1γ2 δ1δ2
vadane ε1 ε2 ζ2 ζ3 π1π2πω χ ] pavane η2
HP X4.16 (= 4.0*11)

चित्ते समत्वमापन्ने वायौ व्रजति मध्यमे ।

तदामरौघवज्रोली †तदाशा जीविते'पि च† ॥

citte samatvam āpanne vāyau vrajati madhyame /

tadāmaraughavajrolī †tadāśā jīvite'pi ca† //

When equanimity has been obtained, and the breath is moving into the central channel, then the vajrolī of the lineage of immortals arises †and then there is the hope for [immortal] life too.†
Philological Commentary
The second line of this verse is problematic in both the source text (the Amaraugha) and the manuscripts of the Haṭhapradīpikā. For the last pāda, we have adopted the closest reading to that of the source text but cannot make sense of it, so have cruxed it. In addition to the tentative translation we have made, one could understand amaraughavajrolī and āśājīvite as dual forms: “\ldots then amaraugha and vajrolī arise, and there is hope and life too”. The line was rewritten in η2and other manuscripts, as well as the Jyotsnā (4.14cd), to include the two variations of vajrolī, namely amarolī and sahajolī.

Readings

also included in γ1 γ2 δ1 δ2
samatvam cett. ] śamatvam ζ2 ζ3, samatyam γ1
vāyau γ2 δ1δ2 ε1 ε2 ζ2 χ ] vāyo ζ3, vāyor γ1 πω, vāyur η2 π2, vāyu π1
vrajati cett. ] javati γ1
pāda c ] om. γ1γ2
tadāmaraugha ε1 ε2 ζ2 ] eṣāmaraugha π1 πω, tadāmaroḷi ζ3, tadāmarolī χ, tathāmarolī η2, saivāmarolī π2, eṣā naulīti δ1, eṣā naulī ca δ2
vajrolī δ1 ε2 ζ2 η2 π1π2πω χ ] vajrolīs ε1, vajrolis ζ3, vajrī ca δ2
pāda d ] om. γ1γ2
tadāśā jīvite'pi ca ε1 ε2 ζ2 ζ3 ] sadā me bhimateti ca π1π2πω, sadā cābhimateti ca δ1δ2, sahajolī mato pi ca η2, sahajolī prajāyate χ
Sources
Amaraugha 7 samatvam AOv.l. ] tu sattvam AO

vajrolī ] vajrolis AO

tadāśā jīvite 'pi ] tadāśājīvitasya AO
HP X4.17 (= 4.0*12)

ज्ञानं कुतो मनसि जीवति देवि यावत्

प्राणो'पि जीवति मनो म्रियते न तावत् ।

प्राणो मनो द्वयमिदं विलयं प्रयाति

मोक्षं स गच्छति नरो न कथंचिदन्यः ॥

jñānaṃ kuto manasi jīvati devi yāvat

prāṇo'pi jīvati mano mriyate na tāvat /

prāṇo mano dvayam idaṃ vilayaṃ prayāti

mokṣaṃ sa gacchati naro na kathaṃcid anyaḥ //

How can knowledge exist, when the mind is alive, O goddess? So long as the breath lives, the mind does not die. Breath and mind: [when] this pair goes to dissolution, a man attains liberation; in no way [does any] other [man].
Metre: Vasantatilakā

Readings

also included in γ1 γ2 δ1 δ2
kuto cett. ] tato ε1
jīvati devi yāvat γ1γ2 δ1δ2 η2 π1π2πω ] jīvati devi tāvat ε1 ζ2, jīvati tepi tāvat ε2, saṃbhavatīha tāvat χ, jīvati durvikalpe ζ3
prāṇo'pi cett. ] prāṇe pi ε1 ζ3 π2, prāṇeha ε2
mriyate cett. ] mṛyate γ2 δ1, miyata ζ3, priyate ε2
na cett. ] ca ζ2
tāvat π1π2πω ] yāvat cett.
prāṇo cett. ] prāṇaṃ δ1δ2
mano cett. ] 'pi ca ε1 ε2 ζ2
vilayaṃ cett. ] na vilī° ζ3
prayāti π1 π2 ] prajāti πω, na yāti η2, na yāvat ζ2, na yattat ε2, nayed yo δ1δ2 χ, naved yo γ2, jayed yo γ1, nayet taṃ ε1, °yate tra ζ3
sa cett. ] na ζ3, ca π2
anyaḥ cett. ] anyam ε2, anyat η2, anya πω
Sources
Candrāvalokana 6 na tāvat ] na yāvat CA
Testimonia
Yogacintāmaṇi f. 17r (\attr śivavākyam) devi yāvat ] devi tāvat YCM, durvikalpa HSC

tāvat ] yāvat YCM HSC

vilayaṃ prayāti ] vilayaṃ nayed yo YCM, na vilīyate ’tra HSC

naro na kathañcid anyaḥ YCM ] naro 'tra kathaṃ cid eva HSC
HP X4.18 (= 4.58)

ज्ञात्वा सुषुम्णासद्भेदं कृत्वा वायुं च मध्यगम् ।

कृत्वासावैन्दवे स्थाने घ्राणरन्ध्रे निरोधयेत् ॥

jñātvā suṣumṇāsadbhedaṃ kṛtvā vāyuṃ ca madhyagam /

kṛtvāsāv aindave sthāne ghrāṇarandhre nirodhayet //

Metre: Anuṣṭubh (a: ma-vipulā)

Readings

jñātvā cett. ] jitvā π2, suṣu° ζ3
suṣumṇāsadbhedaṃ α1 α2 η2 χ ] suṣumṇāsaṃbhedaṃ ε1 π1π2πω, suṣumṇāṃ saśvedaṃ ζ2, suṣumṇābhedaṃ hi γ2 δ1δ2, suṣu<<m>>ṇāṃmedehi γ1, °mnāṃtagataṃ mārgaṃ ζ3
kṛtvā vāyuṃ cett. ] vāyuṃ kṛtvā ζ3, tvāpa vāyuṃ α2
madhyagam cett. ] madhyamaḥ π1
kṛtvāsāv aindave sthāne α1 πω ] kṛtvāsav aidavai sthānair π1, kṛtvā tām aidave tthāne α2, nītvā tāv iṃdavasthāne γ1, nītvā tāvad avasthāne γ2, nītvā tām anavasthāne δ1δ2, [dh]ṛ .. [sāv a]ṃdra .. [sthā]ne α3, hṛtvā mamedaṃ ca sthānaṃ π2, sthitvā sa vaindave sthāne ε1, sthitvā sāṃcaiṃdave sthāne ζ2, sthitvā sadaiṃdave sthāne η2, sthitvā sadaiva susthāne χ, samāvasthā sthito yogī ζ3
ghrāṇa α1α2α3 ε1 ζ2 π1π2πω ] prāṇa γ1γ2 δ1δ2 ζ3 η2, brahma χ
randhre α1α2α3 γ2 η2 π2 πω χ ] randhraṃ γ1 δ1δ2 ε1 ζ2 ζ3, randhra π1
nirodhayet α1 α3 ε1 ζ2 ζ3 η2 π1π2πω χ ] nirundhayet γ1γ2 δ1δ2, niyojayet α2
HP X4.19 (= 4.60)

तावेव धत्तः सकलं कालं रात्रिंदिवात्मकम् ।

भोक्त्री सुषुम्णा कालस्य गुह्यमेतदुदाहृतम् ॥

tāv eva dhattaḥ sakalaṃ kālaṃ rātriṃdivātmakam /

bhoktrī suṣumṇā kālasya guhyam etad udāhṛtam //

Metre: Anuṣṭubh (a: bha-vipulā; c: ma-vipulā)

Readings

folio lost in γ1
tāv eva ... sakalaṃ ] sūryaś candraḥ sadā dhatte ε1, sūryacandrau sadā dhatte ζ2, sūryācandramasau dhattaḥ ζ3 χ, sūryācandramasau kṛtvā η2
tāv eva α1 α2 γ2 δ2 π1 π2 ] tā eva δ1, tāṃve πω
dhattaḥ α1 δ1 δ2 π1 πω ] dattaḥ γ2, dhanva α2, vahataḥ π2
sakalaṃ α1 α2 γ2 δ1 δ2 π1 πω ] sarvaṃ π2
pāda b ] om. η2
kālaṃ γ2 δ1δ2 ε1 ζ3 π1 χ ] kāla α1 α2 π2, kālāṃ ζ2, om. η2 πω
rātriṃdivātmakam ε1 χ ] rātridivātmakam α1 α2 γ2 ζ3 π1 π2, rātrindinātmakaṃ δ1δ2, rātriṃ divākaraṃ α3, rātridivātmakaṃ yogavit πω, °śa tridivātmakaṃ ζ2
pāda c ] om. η2
bhoktrī α1 γ2 δ1δ2 ε1 ζ3 π1 χ ] bhoktī ζ2, bhoktā πω, bhoktṛ π2, bhoktu α2, [bho]gī α3
pāda d ] om. η2
guhyam etad cett. ] guptam etad δ1, sattvam etad δ2
udāhṛtam cett. ] udīritaṃ α2
HP X4.20 (= 4.64)

द्वासप्ततिसहस्राणि नाडीद्वाराणि पञ्जरे ।

सुषुम्णा शाम्भवी शक्तिः शेषास्त्वेव निरर्थकाः ॥

dvāsaptatisahasrāṇi nāḍīdvārāṇi pañjare /

suṣumṇā śāmbhavī śaktiḥ śeṣās tv eva nirarthakāḥ //

Readings

folio lost in γ1
dvāsaptatisahasrāṇi α1 α2 γ2 δ1δ2 π1π2πω χ ] dvisaptatisahasrāṇi α3 ε1 ε2 ζ2 ζ3, om. η2
nāḍīdvārāṇi α1α2α3 γ2 ε1 ε2 ζ3 π1π2πω χ ] nāḍīdvāre ca ζ2, nāḍīnāṃ deha δ2, nāḍīnāṃdeda δ1, datvā kārāpi η2
pañjare cett. ] paṃkaje α1, maṃjarī α3
śeṣās tv eva α1 δ2 ε1 ε2 ζ2 π1π2πω χ ] śeṣās tv evaṃ η2, śeṣāsvevaṃ α2, śeṣāś caiva γ2 δ1 ζ3
nirarthakāḥ cett. ] nivarttakāḥ ζ2
HP X4.21 (= 4.65)

वायुः परिचितो यत्नादग्निना सह कुण्डलीम् ।

बोधयित्वा सुषुम्णायां प्रविशेदनिरोधतः ॥

vāyuḥ paricito yatnād agninā saha kuṇḍalīm /

bodhayitvā suṣumṇāyāṃ praviśed anirodhataḥ //

Readings

folio lost in γ1, om. δ2
paricito α1 α2 ε1 ζ2 ζ3 η2 π2 χ ] paricipta πω, sa parito γ2, saṃparito δ1, parivṛtto π1
yatnād α1 γ2 δ1 ε1 ζ2 ζ3 π1 π2 ] yasmād α2 η2 χ, nādād πω
agninā δ1 ε1 ζ2 ζ3 η2 π1π2πω χ ] ṛgvinā γ2, yaṣṭinā α1, yadasthā α2
kuṇḍalīm ε1 χ ] kuṇḍalī α1 α2 γ2 δ1 ζ2 ζ3 η2 π1π2πω
pāda c ] om. η2
pāda d ] om. η2
praviśed cett. ] praveśad πω, om. η2
anirodhataḥ α3 ε1 ζ3 π1π2πω χ ] avirodhataḥ α1 α2 γ2 δ1, atirodhataḥ ζ2, om. η2
HP X4.22 (= 4.66)

सुषुम्णावाहिनि प्राणे सिध्यत्येव मनोन्मनी ।

अन्यथा विविधाभ्यासाः प्रयासायैव योगिनाम् ॥

suṣumṇāvāhini prāṇe sidhyaty eva manonmanī /

anyathā vividhābhyāsāḥ prayāsāyaiva yoginām //

Readings

folio lost in γ1
pāda a ] om. η2
vāhini α3 γ2 δ2 ε1 π2 πω χ ] vāhinī α1 α2 ζ2 ζ3 π1, hini δ1
pāda b ] om. η2
sidhyaty eva α3 γ2 δ1δ2 ε1 ζ3 π2 πω χ ] siddhyety eva α1, siddhaty eva ζ2 π1, siddhity eva α2
anyathā vividhā α1α2α3 γ2 π1π2πω ] anye ye vividhā δ1δ2, anyathā tv itare ζ2 ζ3, anyathā tv itarā χ, atha cittāntare η2, prāṇe suṣumnāṃ saṃ° ε1
bhyāsāḥ α1 δ2 π2 χ ] bhyāsā α3 γ2 δ1 πω, bhyāsāt α2 ζ2 π1, bhyāsa ζ3 η2, °prāpte ε1
prayāsāyaiva α1 α2 γ2 ε1 π1π2πω χ ] prayāsāyai δ2, prāyāsāś caiva δ1, prayāsā eva ζ3, prayāsā eka ζ2, pratyāśā jīva η2
yoginām cett. ] yoginā α2 η2 πω, yoginī ζ2
HP X4.23 (= 4.67)

पवनो बध्यते येन मनस्तेनैव बध्यते ।

मनश्च बध्यते येन पवनस्तेन बध्यते ॥

pavano badhyate yena manas tenaiva badhyate /

manaś ca badhyate yena pavanas tena badhyate //

Readings

folio lost in γ1
yena cett. ] deva α2
manas tenaiva badhyate cett. ] tenaiva badhyate manaḥ η2
pāda c ] om. α2 γ2 η2
manaś ca α1 ε1 ζ2 ζ3 π1 πω χ ] manas tu δ1δ2, manas tad π2
pāda d ] om. α2 γ2 η2
pavanas tena cett. ] pavanamana πω
HP X4.24 (= 4.68)

हेतुद्वयं तु चित्तस्य वासना च समीरणः ।

तयोर्विनष्ट एकस्मिन्द्रुतं द्वावपि नश्यतः ॥

hetudvayaṃ tu cittasya vāsanā ca samīraṇaḥ /

tayor vinaṣṭa ekasmin drutaṃ dvāv api naśyataḥ //

Readings

folio lost in γ1, found after 4.70 δ1
hetu cett. ] heta α2, eta α3
dvayaṃ tu α1 α3 δ2 η2 χ ] dvayaṃ hi γ2 ε1 π1 πω, dvayaṃ ca δ1 π2, dvayasya ζ2 ζ3, dvāv api α2
cittasya cett. ] manaso γ2 δ1δ2
vinaṣṭa ekasmi cett. ] vinaṣṭa etasmin ε1, vinaṣṭas tv ekaś ca hy π2
drutaṃ dvāv api naśyataḥ α1 ] dhṛtaṃ dvāv api naśyataḥ α3, dṛtaṃ vāvati nasyataḥ α2, nṛtaṃ dvāv api naśyati ε1, tau dvāv api vinaśyataḥ ζ2 ζ3 π1 πω χ, ubhāv api vinaśyataḥ γ2 δ2 η2 π2, svabhāvo pi vinaśyataḥ δ1
HP X4.25 (= 4.69)

मनो यत्र विलीयेत पवनस्तत्र लीयते ।

पवनो लीयते यत्र मनस्तत्रैव लीयते ॥

mano yatra vilīyeta pavanas tatra līyate /

pavano līyate yatra manas tatraiva līyate //

Readings

folio lost in γ1, found after 4.70 together with the previous verse δ1
pāda a ] om. η2
vilīyeta cett. ] vilīyate πω
pāda b ] om. η2
pavanas cett. ] mārutas ε1 ζ2 ζ3
post līyate add. ] ekatra[m]iśritau ζ3
pāda c ] om. α2 ζ2 ζ3
pavano līyate yatra α1 γ2 π2 χ ] pavano yatra līyeta δ1δ2, pavano yatra līyate π1 πω, māruto yatra līyeta ε1, yatraiva līyate vāyur η2
pāda d ] om. α2 ζ2 ζ3
tatraiva līyate α1 δ1δ2 ε1 η2 π1π2πω ] tatra vilīyate γ2 χ
HP X4.26 (= 4.70)

दुग्धाम्बुवत्संमिलितौ सदैव

तुल्यक्रियौ मानसमारुतौ हि ।

यावन्मनस्तत्र मरुत्प्रवृत्ति-

र्यावन्मरुच्चापि मनःप्रवृत्तिः ॥

dugdhāmbuvat saṃmilitau sadaiva

tulyakriyau mānasamārutau hi /

yāvan manas tatra marutpravṛtti-

r yāvan maruc cāpi manaḥpravṛttiḥ //

Metre: Upajāti

Readings

folio lost in γ1
sadaiva α1 α2 ε1 ζ2 ζ3 π1π2πω ] sadeva α3, tathaiva γ2 δ1δ2, ubhau tau η2 χ
mānasamārutau cett. ] mārutamānasau ε1 π1 π2, illeg. πω
hi α1 α3 ε1 ζ2 ζ3 η2 π1 χ ] ca α2 γ2 δ1δ2 π2, illeg. πω
yāvan manas cett. ] yato marut η2 χ
tatra cett. ] caiva α2
marut cett. ] manaḥ η2 χ, \_ sat π2
pravṛttir cett. ] pravṛtta π2, pravṛddhitti ζ2
om. ζ2 ζ3
yāvan α1α2α3 γ2 δ1δ2 ε1 π1π2πω ] yato η2 χ
maruc cāpi α1 α2 γ2 δ1δ2 ε1 π1 π2 ] marut tatra πω, manas tatra η2 χ
manaḥ α1pc γ2 δ2 ε1 π2 πω ] mana α1ac α2 δ1 π1, marut η2 χ
pravṛttiḥ α1 γ2 δ1δ2 ε1 π1 πω χ ] pravṛttaḥ π2, pravittato α2, nivṛttiḥ η2
HP X4.27 (= 4.71)

तत्रैकनाशादपरस्य नाश

एकप्रवृत्तेरपरप्रवृत्तिः ।

अध्वस्तयोश्चेन्द्रियवर्गबुद्धि-

र्विध्वस्तयोर्मोक्षपदस्य सिद्धिः ॥

tatraikanāśād aparasya nāśa

ekapravṛtter aparapravṛttiḥ /

adhvastayoś cendriyavargabuddhir

vidhvastayor mokṣapadasya siddhiḥ //

Metre: Upajāti

Readings

folio lost in γ1, ab and cd are transposed δ1
tatraika cett. ] tatra α1ac, atraika ζ2 ζ3, ekasya η2
nāśa(ḥ) α1 α2 γ2 δ2 ζ2 ζ3 η2 π2 χ ] nāśo πω, nāśe π1, nāśā ε1, nāśam δ1
ekapravṛtter α1 α2 γ2 ζ2 π1 χ ] ekapravṛtte π2, ekapravṛttāv δ1δ2 ε1 ζ3, e .. .. .. .. πω, tatraikavṛtter η2
aparapravṛttiḥ cett. ] ca parapravṛttiḥ π2, aparasya vṛttiḥ η2, itarapravṛttiḥ ε1, .. .. .. .. .. ttiḥ πω
post pravṛttiḥ add. ] ekasya nā<śā>d aparasya nāśaḥ ζ3
adhvastayoś α1 π1 χ ] adhastayoś η2 π2, adhvastayor δ2 ζ3, adhyastayor γ2, adhastayor δ1, adhvaścayoś ε1, addhastayoś ζ2, atastayoś πω, adhastasar α2
cendriya α1α2α3 ε1 ζ2 η2 π1π2πω χ ] indriya γ2 δ1δ2 ζ3
buddhir α1 α3 ] vudhir πω, vṛddhir γ2 δ2, vṛttiḥ δ1 ε1 ζ2 ζ3 η2 χ, baṃdhir π1, śuddhir α2 π2
vidhvastayor α1 α3 δ1δ2 ζ3 π1π2πω ] adhastayor α2, vivṛddhayor γ2, nidhvastayo ε1, addhvastayor ζ2, vijñātayor η2, pradhvastayor χ
mokṣapadasya cett. ] mokṣapradasya γ2
HP X4.28 (= 4.0*13)

रसस्य मनसश्चैव चञ्चलत्वं स्वभावतः ।

रसबन्धे मनोबन्धे किं न सिध्यति भूतले ॥

rasasya manasaś caiva cañcalatvaṃ svabhāvataḥ /

rasabandhe manobandhe kiṃ na sidhyati bhūtale //

Both mercury and the mind are flighty by nature. When mercury is stabilised [or] the mind is stabilised, nothing in the world is impossible.

Readings

also included in γ1 γ2 δ1 δ2
rasasya cett. ] rasaś ca γ2 ζ2 ζ3
manasaś caiva cett. ] manaś caiva πω, manasaiva caṃ° γ1
cañcalatvaṃ cett. ] °calatvaṃ ca γ1, vaṃcatvaṃ ca ζ2
rasa ε1 ε2 ζ3 ] rase γ1 ζ2, raso γ2 δ1δ2 η2 π1π2πω χ
bandhe ε2 ζ2 ζ3 ] baddhe ε1, baddho cett.
bandhe ζ3 ] baddhe ε1, baddho π2, baddhaṃ cett., baddhaḥ π1, dhatte ε2
kiṃ cett. ] tan ζ2
Testimonia
Yogacintāmaṇi f. 103v (\attr śāstrāntare śivavākyam) svabhāvataḥ ] samāsataḥ YCM

rasabandhe manobandhe ] raso baddho mano baddhaṃ YCM
HP X4.29 (= 4.0*14)

मूर्छितो हरते व्याधिं मृतो जीवयति स्वयम् ।

बद्धः खेचरतां धत्ते रसो वायुश्च भैरवि ॥

mūrchito harate vyādhiṃ mṛto jīvayati svayam /

baddhaḥ khecaratāṃ dhatte raso vāyuś ca bhairavi //

Stabilised, mercury and breath cure disease; stilled, they automatically bring back life; and bound they bestow the ability to fly, O Bhairavī.
Philological Commentary
The Rasārṇava is the likely source of this verse given the vocative, bhairavi. Similar verses are found in other yoga texts (see Mallinson and Szántó 2021: 57).

Disregarding the technical meaning of the terms, the verse plays with apparent contradictions (virodhābhāsa) in saying literally that, when mercury and the breath are unconscious, they cure disease; when dead, they restore life and, when bound, they enable one to fly up.

Readings

also included in γ1 γ2 δ1 δ2
harate γ1γ2 δ1δ2 ζ2 ζ3 π2 χ ] harati ε1 ε2 η2 π1 πω
vyādhiṃ cett. ] vyādhi η2 πω, vyādhin π1, vyādhīn ε2 χ
jīvayati cett. ] jīvayate ζ3
khecaratāṃ cett. ] khacatāṃ δ1
dhatte cett. ] dhartte γ1 ζ2, yāti πω
raso vāyuś ca cett. ] vāyuś ca πω, sa jīveśvara η2
bhairavi δ1δ2 π2 ] bhairavī γ1γ2 ε1 ε2 ζ2 ζ3, bhairavī tathā πω, tad dvayaṃ π1, seśvaraḥ η2, pārvati χ
Sources
Rasārṇava 1.19 harate ] harati RA Cf.Amṛtasiddhi 7.7ab

mūrcchito harate vyādhiṃ baddhaḥ khecaratāṃ nayet/

Testimonia
Yogacintāmaṇi f. 103v (\attr śāstrāntare śivavākyam)
HP X4.30 (= 4.72)

वायुमार्गे त्वसंचारे सकलां लभते महीम् ।

तथाष्टगुणमैश्वर्यं सत्यं सत्यं वरानने ॥

vāyumārge tv asaṃcāre sakalāṃ labhate mahīm /

tathāṣṭaguṇam aiśvaryaṃ satyaṃ satyaṃ varānane //

Readings

folio lost in γ1, om. χ
vāyu cett. ] vāyur δ1 ζ3
mārge tv asaṃcāre ε1 ] mārge py asaṃcāre ζ3, mārge tha saṃcāre ζ2, mārge ca saṃcāre η2, mārgeṇa saṃcāre α1α2α3 γ2 π1π2πω, mārgeṇa saṃcārī δ1δ2
sakalāṃ α1 γ2 δ1δ2 πω ] sakalā α3, sakalaṃ α2 ε1 ζ2 ζ3 π2, sa phalaṃ η2, saṃkalpāt π1
labhate α1α2α3 ε1 ζ3 η2 π1 ] labhyate ζ2 π2, bhramate γ2 δ1δ2, carate πω
mahīm α1 α3 γ2 δ1δ2 ε1 π1 ] mahī π2 πω, mahiḥ α2, mahaḥ ζ2 ζ3, mahān η2
tathāṣṭa α1α2α3 δ1δ2 ε1 ] aṣṭadhā π1, athāṣṭa π2 πω, tato'ṣṭa ζ2 ζ3 η2, na tathā γ2
satyaṃ satyaṃ varānane α1 α3 γ2 δ1δ2 π1π2πω ] satyam ity āha śaṃkaraḥ ε1 ζ2 ζ3 η2, labhate sakalān varān α2
HP X4.31 (= 4.74)

मनःस्थैर्ये स्थिरो वायुस् ततो बिन्दुः स्थिरो भवेत् ।

बिन्दुस्थैर्योदयात्पुत्र पिण्डस्थैर्यं प्रजायते ॥

manaḥsthairye sthiro vāyus tato binduḥ sthiro bhavet /

bindusthairyodayāt putra piṇḍasthairyaṃ prajāyate //

Readings

folio lost in γ1, om. πω
manaḥ α1pc γ2 δ1δ2 π2 χ ] mana α1ac α2 α3 ε1 ζ2 ζ3 η2 π1
sthairye α1 α2 γ2 ε1 ζ2 η2 π1 π2 χ ] sthairya α3 δ1, sthairyāt δ2, sthairyaḥ ζ3
sthiro cett. ] sthito α3 ε1 ζ3
binduḥ α1pc α3 γ2 δ2 ζ3 χ ] bindu α1ac α2 δ1 ε1 ζ2 η2 π1 π2
sthiro bhavet cett. ] tato layaḥ α3
bindu cett. ] binduḥ γ2
sthairyodayāt α1 δ2 π1 π2 ] sthairyoyadāt ε1, sthairyodayā α3 ζ2, sthairye dayā ζ3, sthairyād dayā η2, sthairyād athā γ2, sthairyād yathā δ1, sthairyāt sadā χ, sthairyo sthiro α2
putra α1 π1 ] mūtra π2, tatra α3, panna γ2, samyak ε1ε2, satyaṃ δ2 ζ2 ζ3, satvaṃ η2 χ, vāyu α2, \_ \_ \_ δ1
HP X4.33 (= 4.1*1)

सो'यमेवास्तु मोक्षाख्यो मास्तु वापि मतान्तरे ।

मनःप्राणलयानन्दो मयि कश्चित्प्रवर्तते ॥

so'yam evāstu mokṣākhyo māstu vāpi matāntare /

manaḥprāṇalayānando mayi kaścit pravartate //

Whether or not this [dissolution] is called liberation in another school, an extraordinary bliss from the dissolution of mind and breath arises in me.
Philological Commentary
The manuscripts attest two versions of the second line. It appears that the reading of ε, ζand πgroups, which we have adopted, was changed to remove the first person pronoun. The modified reading is prevalent in the γand δmanuscripts (manaḥprāṇalayānando nāpi kaś cit vibhidyate).

Readings

also included in γ1 γ2 δ1 δ2
so'yam evāstu ε1 ε2 ζ3 π1π2πω χ ] soyamo vāstu ζ2, svayam evāstu η2, ayam eva tu γ1γ2 δ1δ2
mokṣākhyo cett. ] vā mokṣaḥ η2
māstu vāpi ε1 ε2 ζ3 π1π2πω χ ] māstu kapi ζ2, sosti vāpi η2, 'stu vāpi sa γ2, yas tu vāpi δ1, yas tu vyāpi δ2, aya vāpi γ1
layānando γ1γ2 ε1 ε2 ζ3 π1 π2 ] layānanda ζ2, layāna πω, layo nādo δ1δ2, laye kaścid χ, °m apānaṃ vā η2
mayi ε1 ζ2 ζ3 π1 π2 ] māpi πω, nāpi γ1γ2 δ1δ2, bhuvi ε2, layaḥ η2, āna° χ
kaścit/°cid cett. ] kviṃcid δ1, °ndaḥ saṃ° χ
pravartate ε1 ζ2 ζ3 η2 π1 π2 χ ] pravartate na πω, pravartatām ε2, vibhedyate γ1, vibhidyate γ2 δ1δ2
Testimonia
Yogacintāmaṇi f. 23r (\attr HP) so ’yam evāstu ] ayam eva tu YCM

māstu ] astu YCM

layānando ] layo nādo YCM

na ca ] mayi YCM

pravartate ] vibhidyate YCM
HP X4.34 (= 4.2)

प्रणष्टोच्छ्वासनिश्वासः प्रध्वस्तविषयग्रहः ।

निश्चेष्टो निर्विकारश्च लयो जयति योगिनाम् ॥

praṇaṣṭocchvāsaniśvāsaḥ pradhvastaviṣayagrahaḥ /

niśceṣṭo nirvikāraś ca layo jayati yoginām //

Readings

praṇaṣṭocchvāsa δ1δ2 ε1 ] pranaṣṭocchvāsa γ2 ζ3 η2 πω, pranaṣṭosvāsa π1, pranaṣṭauśvāsa ζ2, prabhṛṣṭo \_ sa γ1, praṇaṣṭaśvāsa α1 χ, praṇaṣṭabhyāsa α2, pranaṣṭaḥ svā<<sa>> π2
niśvāsaḥ α1 ε1 ζ3 χ ] niśvāsa α2 πω, niḥśvāsaḥ π2pc ζ2 η2 π1, niḥśvāsa π2ac δ1δ2, niśvāsāḥ γ2, niśvāsā γ1
pradhvasta cett. ] prabhṛṣṭa ε1, pranaṣṭa η2
viṣaya cett. ] viṣayā ε1, viṣaga ζ2
grahaḥ α1 α2 δ1 ε1 η2 π2 πω χ ] grahāḥ γ1γ2 δ2, grataḥ π1, jvaraḥ ζ3, hvaraḥ ζ2
niśceṣṭo ε1 π2 πω χ ] niḥśceṣṭo α1, niścaiṣṭo α2, niśceṣṭā γ1γ2 δ1δ2 ζ3, niḥśreṣṭo π1, nidyeṣṭo ζ2, niścalo η2
nirvikāraś ca γ1 ε1 ζ2 ζ3 η2 π1π2πω χ ] nirvikārāś ca γ2 δ1δ2, nirvikāras tu α1, nivikalpas tu α2
layo cett. ] laye δ1, layaṃ γ1γ2 δ2
jayati cett. ] yānti ca γ1γ2 δ1δ2
yoginām α1 α2 ε1 ζ2 ζ3 π1π2πω χ ] yoginaḥ γ1γ2 δ1δ2 η2
HP X4.35 (= 4.3)

उच्छिन्नसर्वसंकल्पो निःशेषाशेषचेष्टितः ।

स्वावगम्यो लयः को'पि जयतां वागगोचरः ॥

ucchinnasarvasaṃkalpo niḥśeṣāśeṣaceṣṭitaḥ /

svāvagamyo layaḥ ko'pi jayatāṃ vāgagocaraḥ //

Readings

om. δ2
ucchinna cett. ] ucchinnaḥ α1 ε1 ζ3, ucchūna δ1
saṃkalpo cett. ] saṃkalpe δ1
niḥśeṣāśeṣa cett. ] niḥśeṣagata γ1γ2, niḥśeṣośeṣa α2 πω
ceṣṭitaḥ cett. ] ceṣṭitam π2, varjitaḥ ζ3
svāvagamyo α1 α2 δ1 η2 πω χ ] svāvagamya α3 ε1 π1, sovagamyo π2, svāgamyo ζ2, svānugamyo ζ3, svāgate cā γ1γ2
jayatāṃ vāgagocaraḥ α1α2α3 ε1 π2 ] japatāṃ vāgagocara ζ2, jāyatāṃ vāgagocaraḥ ζ3, jāyatāṃ cāpi gaucaraḥ π1, jāyate vāgagocaraḥ η2 πω χ, manovācām agocaraḥ γ1γ2 δ1
HP X4.36 (= 4.4)

यत्र दृष्टिर्लयस्तत्र भूतेन्द्रियसनातनः ।

स्याच्छक्तिर्जीवभूतानां दृष्टिर्लक्ष्ये लयं गता ॥

yatra dṛṣṭir layas tatra bhūtendriyasanātanaḥ /

syāc chaktir jīvabhūtānāṃ dṛṣṭir lakṣye layaṃ gatā //

Readings

om. δ2
dṛṣṭir cett. ] dṛṣṭi α1 ζ3 η2, vṛṣṭir π2
sanātanaḥ α1 α2 ε1 ζ3 πω ] sanātana π1, sanātanaṃ ζ2, sanātanī γ1γ2 δ1 η2 π2 χ
syāc chaktir α1 γ1γ2 δ1 ] syāt saktir α2, sā śaktir ε1 ζ2 η2 π1π2πω χ, sa śaktir ζ3
jīva α1 α2 ε1 η2 π1π2πω χ ] sarva γ1γ2 δ1, bhāva ζ2 ζ3
bhūtānāṃ cett. ] bhūtānī γ1, bhūnāṃ ζ2
dṛṣṭir α1 α3 γ1γ2 η2 π2 πω ] dṛṣṭi α2 δ1 ε1 π1, dṛṣṭe ζ2 ζ3, dve a° χ
lakṣye layaṃ gatā ε1 ζ2 π1 πω ] lakṣe la(!) gatā α2, lakṣe layaṃ gatāḥ α1, lakṣy[e] layaṃ gataḥ α3, lakṣye layaṃ gate η2 χ, lakṣaṃ layaṃ gatau ζ3, lakṣe na saṃgatā γ2, lakṣana saṃgatā γ1, lakṣeṇa saṃgatā δ1, gacchel layaṃ gate π2
HP X4.37 (= 4.5)

वेदशास्त्रपुराणानि सामान्यगणिका इव ।

एकैव शाम्भवी मुद्रा गुप्ता कुलवधूरिव ॥

vedaśāstrapurāṇāni sāmānyagaṇikā iva /

ekaiva śāmbhavī mudrā guptā kulavadhūr iva //

Readings

pāda a ] om. α2 πω
purāṇāni α1 α3 ε1 ζ2 ζ3 η2 π1 π2 χ ] purāṇādyāḥ γ1, puraṇādyāḥ γ2, purāṇaughāḥ δ2, purāṇaiś ca δ1
pāda b ] om. α2 πω
sāmānya cett. ] samāni π2
gaṇikā cett. ] gaṇivā δ1
pāda c ] om. πω
ekaiva cett. ] idaṃ tu δ2
mudrā cett. ] māyā ζ3, vidyā η2
pāda d ] om. πω
guptā kulavadhūr iva α1 α2 γ1γ2 π1 π2 χ ] gopyā kulavadhūr iva η2, sarvatantreṣu gopitā ε1 ζ2 ζ3, sarvatantreṣu gopitā rakṣaṇīyā prayatnena guptā kulavadhūr iva δ1δ2
HP X4.38 (= 4.6)

अन्तर्लक्ष्यं बहिर्दृष्टिर्निमेषोन्मेषवर्जिता ।

एषा सा शाम्भवी मुद्रा सर्वतन्त्रेषु गोपिता ॥

antar lakṣyaṃ bahir dṛṣṭir nimeṣonmeṣavarjitā /

eṣā sā śāmbhavī mudrā sarvatantreṣu gopitā //

Readings

om. ζ2 ζ3
lakṣyaṃ α2 π2ac γ1γ2 η2 πω χ ] lakṣā δ1, lakṣyo δ2, lakṣ(y)a α1 π2pc ε1 π1
bahir cett. ] mano η2
dṛṣṭir cett. ] dṛṣṭi α2 δ1 ε1 η2 πω
nimeṣonmeṣa cett. ] nirmiṣonmeṣa γ1 π1
varjitā cett. ] varjjitaḥ δ2 π1
eṣā sā α1 ε1 π1 π2 χ ] eṣāsau α2, eṣā hi πω, eṣā tu η2, eṣā vai δ2, saiṣā tu γ1γ2 δ1
sarvatantreṣu cett. ] sarvatantreṣu śastreṣu δ1, vedaśāstreṣu χ
HP X4.39 (= 4.7)

अन्तर्लक्ष्यविलीनचित्तपवनो योगी यदा वर्तते

दृष्ट्या निश्चलतारया बहिरधः पश्यन्नपश्यन्नपि ।

मुद्रेयं खलु खेचरी भवति सा युष्मत्प्रसादाद्गुरो

शून्याशून्यविवर्जितं स्फुरति यत्तत्त्वं पदं शाम्भवम् ॥

antarlakṣyavilīnacittapavano yogī yadā vartate

dṛṣṭyā niścalatārayā bahir adhaḥ paśyann apaśyann api /

mudreyaṃ khalu khecarī bhavati sā yuṣmatprasādād guro

śūnyāśūnyavivarjitaṃ sphurati yat tattvaṃ padaṃ śāmbhavam //

Metre: Śārdūlavikrīḍita

Readings

lakṣya α1 δ1δ2 ε1 η2 π1 π2 χ ] lakṣa α2 γ1γ2 ζ2 ζ3 πω
yadā cett. ] yathā η2, sadā α1α2α3 ζ2
dṛṣṭyā cett. ] dṛṣṭvā η2, dṛṣyā π1, dṛśyā πω
tārayā cett. ] tālayā π1, tāra γ1
bahir cett. ] hir γ1
adhaḥ α1α2α3 ε1 ζ3 η2 π1π2πω χ ] adhraḥ ζ2, asau γ1γ2 δ1δ2
paśyann apaśyann api α2 δ1δ2 ε1 ζ2 ζ3 χ ] paśyann apaśyann ivā α1, paśyan na paśyaty api γ1γ2, paśyann api η2, paśyan na paśyet tataḥ π1 πω, paśyen na paśyet tataḥ π2
mudreyaṃ cett. ] mudre ζ3
khecarī α1 α2 η2 π1 πω ] śāmbhavī γ1γ2 δ1δ2 ε1 ζ2 ζ3 π2 χ
bhavati sā cett. ] bhavati πω, °ti kathitā ε1
yuṣmat α1 α2 δ1δ2 ζ2 ζ3 πω ] <<yu>>ṣmat γ2, yuṣmān η2, puṣpat γ1, yasya ε1 π2, yāsya π1, labdhā χ
guro γ1γ2 δ1 ζ3 η2ac π1 πω ] guroḥ δ2 ε1 ζ2 η2pc π2 χ, gurau α1, gure α2
śūnyāśūnya cett. ] śūnyāc chūnya π2
vivarjitaṃ cett. ] vivarjite γ1, vivarjiti δ1, vivarjito α2, vilakṣaṇaṃ χ
sphurati cett. ] spharati δ1
yat cett. ] ya πω, [pta]t δ1, tat α1 χ, ttat α2
padaṃ cett. ] om. ε1 ζ2
HP X4.40 (= 4.8)

श्रीशाम्भव्याश्च खेचर्या अवस्थायामभेदता ॥*

śrīśāmbhavyāś ca khecaryā avasthāyām abhedatā //*

Readings

om. ζ2 ζ3 η2
°vyāś ca khecaryā α1 γ2 δ1δ2 χ ] °vāś ca khecaryā ε1, °vyāḥ khecaryā \_ γ1, °vyā(ḥ) khecaryāś ca π1π2πω, °vyā khecaryā α2, °vavyā khecaryā α3
avasthāyām abhedatā π1 ] hy avasthāyām abhedataḥ π2, avasthāyāṃ na bhedataḥ α1 ε1, avasthāyā na bhedataḥ α3, avasthāyasya bhedataḥ α2, avasthādhāmabhedataḥ χ, avasthāyāṃ ca bhedatā πω, avasthā ca na bhedataḥ (°naḥ ) γ1γ2, avasthā balabhedataḥ δ1δ2
HP X4.41 (= 4.11*1)

तारे ज्योतिषि संयोज्य किंचिदुन्नमयेद्भ्रुवौ ।

पूर्वयोगस्य मार्गो'यमुन्मनीकारकः क्षणात् ॥

tāre jyotiṣi saṃyojya kiṃcid unnamayed bhruvau /

pūrvayogasya mārgo'yam unmanīkārakaḥ kṣaṇāt //

[The yogi] should fix the pupils on a light and slightly raise the eyebrows. This is the way of the preliminary yoga, which immediately brings about the beyond-mind state.
Philological Commentary
This and the next verse (X4.41–42) are from the South Indian recension of the Amanaska, a later rewriting of that work which incorporates these verses in an additional passage on Tārakayoga, which is presented in this recension as the preliminary yoga (pūrvayoga). It appears to have been added here to elaborate on the meditation of fixing the gaze that is taught in 4.4–7 = X4.36–39.

Readings

also included in δ1 δ2
pāda a ] also included in γ1 γ2
tāre γ2 δ2 ζ3 π1 χ ] tāra δ1 πω, tārāṃ π2, tārā η2, tāvad ζ2, vāre γ1, kalāṃ ε1, kalā ε2
jyotiṣi γ1γ2 δ2 ε1 ε2 ζ3 π2 χ ] jyotiṣīṃ π1, jyotīṣa πω, jyotiso δ1, yotiṣi ζ2, jyotiṣu η2
saṃyojya cett. ] saṃyojyā η2, samojyaṃ γ1, jojya δ1
pāda b ] also included in γ1 γ2
unnamayed ε1 ε2 ζ3 π1π2πω χ ] uccālayed γ1 δ2, uccalayed γ2, uccārayed η2, uccācayed δ1, uṣṭānnama ζ2
bhruvau cett. ] bhūvo<<ḥ>> γ1
pūrvayogasya mārgo'yam δ2 ε1 ε2 ζ2 ζ3 π1 πω ] pūrvayogasya mārgeṇa π2, sūryayogasya mārge ca η2, pūrvayogasya māhātmyam δ1, pūrvayogaṃ mano yuñjann χ
unmanī δ1δ2 ε1 ε2 ζ2 ζ3 π1 πω χ ] hy unmanī π2, yunmanī η2, kiṃcid un° ε1
kārakaḥ kṣaṇāt ε1 π1 χ ] kārakakṣaṇāt π2, kārakaṃ kṣaṇāt ζ2, kāraṇaḥ kṣaṇāt πω, kāraṇaṃ kṣaṇāt ε2, karaṇaṃ kṣaṇāt δ1δ2 ζ3, kāralakṣaṇam η2
Sources
Amanaska 1.8 (South Indian Recension) tāre ] netre A

unmanīkārakaḥ kṣaṇāt A ] unmunikārakakṣaṇāt Av.l., unmanīkāraṇaṃ kṣaṇāt Av.l., unmanākāśakaḥ kṣaṇāt Av.l.
Testimonia
Yogacintāmaṇi f. 25r (\attr HP), Haṭhasaṅketacandrikā ff. 128r–128v (\attr HP) unnamayed HSC ] uccālayed YCM

kārakaḥ ] karaṇaḥ YCM, karaṇam HSC
HP X4.42 (= 4.11*2)

केचिदागमजालेन केचिन्निगमसंकुलैः ।

केचित्तर्केण मुह्यन्ति नैव जानन्ति तारकम् ॥

kecid āgamajālena kecin nigamasaṃkulaiḥ /

kecit tarkeṇa muhyanti naiva jānanti tārakam //

Some are confused by the multitude of tantric texts, some by the mass of vedic texts and some by reasoning. They do not know what causes one to cross over (tārakam).
Philological Commentary
In the source text tārakam refers to Tāraka yoga, one of two yogas taught in the South Indian recension of the Amanaska.

On why this verse is in greyscale, see the note to X4.41.

Readings

also included in δ1 δ2
āgama cett. ] nigama ε1 ε2
jālena cett. ] yogena η2
nigama ζ2 η2 π1 π2 χ ] niyama δ1δ2 πω, nima ζ3, āgama ε1 ε2
saṃkulaiḥ ε1 ε2 ζ2 η2 π1 π2 χ ] saṃkule ζ3 πω, saṃkulāḥ δ2, saṃkulā δ1
Sources
Amanaska 1.11 (South Indian Recension)
Testimonia
Yogacintāmaṇi f. 25r (\attr HP), Haṭhatattvakaumudī 49.29 (\attr HP) saṃkulaiḥ ] saṃkulāḥ YCM, saṃkule HTK
HP X4.43 (= 4.11*3)

अर्धोद्घाटितलोचनः स्थिरमना नासाग्रदत्तेक्षणः

चन्द्रार्कावपि लीनतामुपनयन्निष्पन्दभावान्तरे ।

ज्योतीरूपमशेषबाह्यरहितं देदीप्यमानं परं

तत्त्वं तत्पदमेति वस्तु परमं वाच्यं किमत्राधिकम् ॥

ardhodghāṭitalocanaḥ sthiramanā nāsāgradattekṣaṇaḥ

candrārkāv api līnatām upanayan niṣpandabhāvāntare /

jyotīrūpam aśeṣabāhyarahitaṃ dedīpyamānaṃ paraṃ

tattvaṃ tat padam eti vastu paramaṃ vācyaṃ kim atrādhikam //

By leading the moon and sun to dissolution in a motionless state, the [yogi], his eyes half open, mind steady, and gaze placed at the tip of the nose, attains the supreme reality (vastu), the state that is the highest principle (tattva), whose form is light, which is devoid of anything external and is shining intensely. What more is to be said here?
Philological Commentary
This verse is not in the αmanuscripts and was probably added because it elaborates on the gaze. In the Candrāvalokana (the source text) and the Anubhavanivedana, it follows X4.39, which may explain its position in the γand δgroups. The attentive reader will notice that we have decided against manuscripts that agree with the source text. The reason is based on our stemmatic considerations. Cumulative evidence supports the origin of the additional verses at the beginning of the fourth chapter in the hyparchetype of the εmanuscripts. We suspect these verses contaminated the πgroup's copies very early. To complicate matters, the scribe was familiar with the source text and corrected the readings accordingly.
Metre: Śārdūlavikrīḍita

Readings

also included in γ1 γ2 δ1
ardhodghāṭita cett. ] arddhoghāṭita π1, arddhocchā[d]ita γ1, ardhonmīlita χ
locanaḥ δ1 ζ3 χ ] locana γ1γ2 ε1 ε2 ζ2 η2 π1π2πω
sthira cett. ] sthila γ1
°kṣaṇaḥ/-aś cett. ] °kṣaṇāś γ1 πω, °kṣaṇaṃ ζ2
candrārkāv cett. ] cāndrārkāv πω, candrārkau η2
api cett. ] avi γ2, aca ζ2, ca vi° η2
upanayan ε1 χ ] apanayan ε2, upanayen γ1γ2 δ1 ζ2 ζ3, upagatau π1π2πω, gatau η2
niṣpanda cett. ] nirvyaṃda π1, diṣyanda ε2, nikṣipya η2
bhāvāntare ε1 ε2 ] bhāvo'ntare γ1 δ1, bhāvotare γ2, bhāsoṃtare η2, bāṣpaṃ tataḥ ζ3, vāpyaṃ tataḥ ζ2, rūpaṃ tataḥ π2, rūpaṃ tanu π1, rūpatanu πω, bhāvena yaḥ χ
rūpam cett. ] rūpa ζ2 ζ3, yatsyam γ2
aśeṣa cett. ] viśeṣa ζ2 ζ3
bāhyarahitaṃ cett. ] bījam akhilaṃ χ
dedīpya cett. ] devadīpya γ1
tat cett. ] yac η2
padam eti γ1γ2 δ1 χ ] param eti ε1 ε2 π1π2πω, param asti ζ2 ζ3, carama η2
vastu cett. ] vasta γ1, yastu π1 πω, yat tu π2
vācyaṃ cett. ] vāpyaṃ γ1
atrādhikam cett. ] andrādhikaṃ γ1, atrāsanaṃ δ1
Sources
Candrāvalokana 3 upanayan ] upagatau CA

bhāvāntare ] rūpaṃ vapuḥ CA

vastu ] yat tu CA
Testimonia
Yogacintāmaṇi ff. 24v–25r (\attr HP), Anubhavanivedana 2, Haṭhatattvakaumudī 49.30 (\attr HP) upanayan ] upanayen YCM HTK, upagatau AN

niṣpanda ] niḥspanda YCM, trispanda AN, nispanda HTK

bhāvāntare AN ] bhāvottare YCM, vācyaṃ tataḥ HTK

jyotīrūpam aśeṣa YCM AN ] jyotīrūpaviśeṣa HTK

dedīpyamānaṃ YCM HTK ] caikaṃ pumāṃsaṃ AN

padam eti YCM AN ] param asti HTK
HP X4.44 (= 4.11*4)

दिवा न पूजयेल्लिङ्गं रात्रौ नैव च पूजयेत् ।

सततं पूजयेल्लिङ्गं दिवारात्रिनिरोधतः ॥

divā na pūjayel liṅgaṃ rātrau naiva ca pūjayet /

satataṃ pūjayel liṅgaṃ divārātrinirodhataḥ //

[The yogi] should not worship the liṅga by day, nor should he worship it by night. He should worship the liṅga constantly, by suppressing day and night.
Philological Commentary
The manuscripts transmit readings for the last verse quarter that either contradict or repeat the statements in the first line. This problem likely occurred through some kind of dittographical error. We have therefore adopted the reading of Jyotsnā 4.42d (nirodhataḥ), which is the same as the source text.

Readings

divā na ε1 ε2 ζ2 ζ3 π1π2πω χ ] vāsare η2
rātrau naiva ca pūjayet ζ2 π1 ] rātrau naiva prapūjayet ε1 π2 πω, rātrau caiva na pūjayet ε2 η2 χ, rātrau liṃgaṃ na pūjayet ζ3
satataṃ ε1 ε2 ζ2 ζ3 η2 π1π2πω ] sarvadā χ
divārātrinirodhataḥ χ ] divārātraṃ na pūjayet ε1 ε2 π1 πω, divārātrau na pūjayet ζ2 ζ3 η2, divārātrau ca pūjayet π2
Sources
Khecarīvidyā 3.19 divā na ] na divā KhV

rātrau naiva ca pūjayet ] na rātrau ca maheśvari KhV

satataṃ ] sarvadā KhV
Testimonia
Haṭhasaṅketacandrikā f. 128v (\attr HP) ca pūjayet ] prapūjayet HSC

divārātrinirodhataḥ ] divārātrau ca pūjayet HSC

अथ खेचरी ।

atha khecarī /

Now khecarī:

Readings

only included in π1 π2 χ
khecarī π2 χ ] khecarīsamādhiḥ π1
HP X4.45 (= 4.11*5)

सुषिरो ज्ञानजनकः पञ्चस्रोतःसमन्वितः ।

तिष्ठते खेचरी मुद्रा तस्मिन्शून्ये निरञ्जने ॥ *

suṣiro jñānajanakaḥ pañcasrotaḥsamanvitaḥ /

tiṣṭhate khecarī mudrā tasmin śūnye nirañjane // *

There is a hollow that generates knowledge and has five streams. Khecarīmudrā is situated in that pure void.
Philological Commentary
This verse may not be referring to the cavity in which the tongue is placed but perhaps to a more esoteric sense based on the meaning of pañcasrotas as the five streams of tantric Śaiva teachings, which in this case generate knowledge. On pañcasrotas, see Tāntrikābhidhānakośa 2013, vol. 3: 361.
Metre: Anuṣṭubh (a: na-vipulā)

Readings

om. χ
suṣiro ε1 ε2 ζ2 ] sukhiro π2, susthiro π1, sukhiraṃ η2 πω, dṛṅmukhaṃ ζ3
janakaḥ ε1 ε2 ζ2 π1 π2 ] janakaṃ η2 πω, jaṃnakaṃ ζ3
samanvitaḥ ε1 ε2 ζ2 π1 π2 ] samanvita πω, samanvitaṃ ζ3, samanvite η2
tasmin śūnye η2 ] tasmāc chūnye ε1 ε2 ζ3 π1 π2, satyaṃ tatra ζ2, om. πω
nirañjane ε1 ε2 ζ3 η2 π1 π2 ] na saṃśayaḥ ζ2, om. πω
Testimonia
Haṭhasaṅketacandrikā f. 128v (\attr HP) suṣiro jñānajanakaḥ ] suṣiraṃ jñānajanakaṃ HSC

samanvitaḥ ] samanvitaṃ HSC
HP X4.46 (= 4.11*6)

सव्यदक्षिणनाडीस्थो मध्ये चलति मारुतः ।

तिष्ठते खेचरी मुद्रा तस्मिन्स्थाने न संशयः ॥

savyadakṣiṇanāḍīstho madhye calati mārutaḥ /

tiṣṭhate khecarī mudrā tasmin sthāne na saṃśayaḥ //

The breath in the left and right channels moves into the middle. Without doubt, khecarīmudrā abides in that place.

Readings

pāda a ] om. πω
nāḍī ζ3 π1 π2 ] nāḍi ε1 ε2 ζ2 η2 χ
pāda b ] om. πω
madhye ε1 ε2 ζ2 η2 π1 π2 χ ] madhyaṃ π1, madhya ζ3
calati ε1 ζ2 ] carati ε2 π1 π2 χ, carita ζ3, vahati η2
pāda c ] om. πω
tiṣṭhate khecarī mudrā ε1 ε2 ζ2 ζ3 η2 π1 π2 χ ] om. πω
tasmin sthāne ε1 ε2 ζ3 π1π2πω χ ] satyaṃ tatra ζ2, tatra satyaṃ η2
HP X4.47 (= 4.11*7)

चित्तं चरति खे यस्माज् जिह्वा चरति खे गता ।

तेनैषा खेचरी नाम मुद्रा सिद्धैर्नमस्कृता ॥

cittaṃ carati khe yasmāj jihvā carati khe gatā /

tenaiṣā khecarī nāma mudrā siddhair namaskṛtā //

Readings

om. η2 χ
khe gatā ε2 ζ2 π1π2πω ] khe yadā ε1, vegataḥ ζ3
tenaiṣā ε1 ζ3 π1 πω ] teneyaṃ π2, tenaiva ζ2, iyaṃ ca ε2
nāma ε1 ε2 ζ2 π1 πω ] mudrā ζ3 π2
mudrā ε1 ε2 ζ2 π1 πω ] satyaṃ ζ3, sarva π2
namaskṛtā ε1 ε2 ζ2 π1π2πω ] nigadyate ζ3
()
HP X4.48 (= 4.11*8)

इडापिङ्गलयोर्योगे शून्यं चैवानिलं ग्रसेत् ।

तिष्ठते खेचरी मुद्रा तत्र सत्यं न संशयः ॥

iḍāpiṅgalayor yoge śūnyaṃ caivānilaṃ graset /

tiṣṭhate khecarī mudrā tatra satyaṃ na saṃśayaḥ //

At the juncture of Iḍā and Piṅgalā, the void devours the breath. Khecarīmudrā abides there. This is undoubtedly true.
Philological Commentary
Cf. Rāghavabhaṭṭa ad Śāradātilaka 25.43: suṣumṇāyām eteṣu parvasu iḍāpiṅgalayor yogo bhavatīti jñeyam.

Readings

om. ζ3 η2
yoge ε1 ε2 ζ2 π1π2πω ] madhye χ
śūnyaṃ ε1 ε2 π2 χ ] śūnye ζ2 π1, śūne πω
caivānilaṃ ε1 ε2 ζ2 πω χ ] caiva bilaṃ π1 π2
graset ε1 ε2 ζ2 π1 πω χ ] viśet π2
tiṣṭhate ε1 ε2 ζ2 π2 πω χ ] tiṣṭhati π1
tatra satyaṃ na saṃśayaḥ ε1 ε2 π1 ] satyaṃ tatra na saṃśayaḥ ζ2, tatra satyaṃ punaḥ punaḥ π2 πω χ
Testimonia
Upāsanāsārasaṅgraha (IFP Transcript T1095) p. 42. śūnyaṃ ] śūnye USS

na saṃśayaḥ ] punaḥ punaḥ USS
HP X4.49 (= 4.11*9)

सोमसूर्यद्वयोर्मध्ये निरालम्बे तले पुनः ।

संस्थिता व्योमचक्रे या सा मुद्रा नाम खेचरी ॥

somasūryadvayor madhye nirālambe tale punaḥ /

saṃsthitā vyomacakre yā sā mudrā nāma khecarī //

The mudrā situated in the cakra of the void (vyomacakre) in the middle of the moon and sun on an unsupported surface is [the mudrā] called khecarī.
Philological Commentary
The reading tale is suspect, as is nirālambāntare, the conjecture of Brahmānanda.

The vyomacakra (`the cakra of space') is also mentioned in a half-verse that was added to some later recensions of the Haṭhapradīpikā (see 3.34*1) and states that vyomacakra is another name for khecarīmudrā. In Jyotsnā 4.45, Brahmānanda states that the vyomacakra is associated with all the voids in the middle of the brow (bhrūmadhye sarvakhānāṃ samanvayāt) and, in the Haṭhasaṅketacandrikā (f. 129v), Sundaradeva says that it is called the Brahmarandhra, which is between Iḍā and Piṅgalā (iḍāpiṅgalāntargataṃ brahmarandhrākhyaṃ vyomacakraṃ tat khecarīmudrāṃ śaktiṃ kuryād ...). See above, .

Readings

somasūryadvayor ε1 ε2 ζ2 η2 ] candrasūryadvayor ζ3, sūryācandramasor π1π2πω χ
nirālambe tale ζ2 ζ3 π2 πω ] nirālambatale ε2 π1, nirālambe kale ε1, nirālambo'ntarā η2, nirālambāntare χ
Testimonia
Upāsanāsārasaṅgraha (IFP Transcript T1095) p. 41, Gorakṣasiddhāntasaṅgraha p. 37 somasūryadvayor ] sūryacandramasor GSS

tale USS ] nile GSS

yā sā mudrā nāma GSS ] sā mudrā nāma ca USS
HP X4.50 (= 4.11*10)

सा मयोद्भेदिता वामा साक्षाच्च शिववल्लभा ।

पूरयेन्मारुतं दिव्यं सुषुम्णा पश्चिमे मुखे ॥

sā mayodbheditā vāmā sākṣāc ca śivavallabhā /

pūrayen mārutaṃ divyaṃ suṣumṇā paścime mukhe //

Brought forth by me, the lovely sweetheart of Śiva in bodily form, the Suṣumṇā should fill herself with the divine air through her rear mouth.
Philological Commentary
The referent of mayā is unspecified, and no source text has been identified. We assume it refers to the speaker, who might be Śiva. The εmanuscripts have māyodbheditā for mayodbheditā, but it is hard to make sense of this. If correct, udbheditā would more likely mean “produced” or “made manifest”. Alternatively, the first line of this verse could be referring to khecarīmudrā, in which case its being produced by māyā would make more sense. In the second line, Brahmānanda’s reading suṣumnāṃ is tempting. The line would then mean, “[The yogi] should fill Suṣumṇā with divine breath through the rear opening”.

Readings

om. π2
sā mayodbheditā vāmā π1 πω ] sā māyodbhedikā vāmā ε1, sā māyābhedito vāmā ε2, sā mayodve \_ tā vāmā ζ2, sā mayodve[dh]itā vāmā ζ3, somayodbheditā dhāma η2, somād yatroditā dhārā χ
sākṣāc ca ζ2 ζ3 π1 πω ] sākṣād vai η2, sā sākṣāt ε1 ε2, sākṣāt sā χ
pūrayen ε1 ε2 ζ2 ζ3 π1 πω ] pūrayed χ, pūjayed η2
mārutaṃ divyaṃ ζ2 ζ3 π1 πω ] na tu tad divyaṃ ε1, satataṃ divyaṃ ε2, atulāṃ divyāṃ η2 χ
suṣumṇā ε1 ε2 ζ2 ζ3 η2 π1 πω ] suṣumṇāṃ χ
paścime ε1 ε2 ζ2 ζ3 η2 π1 χ ] paścimā πω
Testimonia
Yogasārasaṅgraha p. 61 (\attr Praṇavacintāmaṇi) sā mayodbheditā vāmā sākṣāc ca ] sā mayā viditā yā māyā sākṣāc YSS
HP X4.51 (= 4.11*11)

पुरस्ताच्चैव पूर्येत निश्चिता खेचरी भवेत् ।

अभ्यसेत्खेचरीमुद्रामुन्मनी संप्रजायते ॥

purastāc caiva pūryeta niścitā khecarī bhavet /

abhyaset khecarīmudrām unmanī saṃprajāyate //

And if [she] fills herself from the front, khecarī definitely arises. [The yogi] should practise khecarīmudrā. The state beyond mind arises.
Philological Commentary
We have understood niścitā as an adverb. No witnesses have niścitam, but we see no other way of taking niścitā.

Readings

niścitā ε1 ε2 ζ2 ζ3 π1π2πω χ ] niśritā η2
abhyaset ε1 ε2 ζ2 π1 π2 ] abhyase πω, abhyastā η2 χ, om. ζ3
khecarīmudrām ε1 ε2 ζ2 π2 πω ] khecarīṃ mudrām π1, khecarīmudrā η2 χ, om. ζ3
unmanī ε1 ε2 ζ2 η2 π1π2πω ] py unmanī χ, om. ζ3
saṃprajāyate ε1 ε2 ζ2 η2 χ ] sāṃdrajāyate π1, sā prajāyate π2 πω, om. ζ3
Testimonia
Upāsanāsārasaṅgraha p. 135
HP X4.52 (= 4.11*12)

अभ्यसेत्खेचरीमुद्रां तावत्स्याद्योगनिद्रितः ।

संप्राप्तयोगनिद्रस्य कालो नास्ति कदाचन ॥

abhyaset khecarīmudrāṃ tāvat syād yoganidritaḥ /

saṃprāptayoganidrasya kālo nāsti kadācana //

[The yogi] should practise khecarīmudrā until he falls into a yogic sleep. For one who has attained yogic sleep, death never arises.

Readings

abhyaset ε1 ζ2 π1π2πω χ ] abhyasat ζ3, abhyasya ε2, abhyaste η2
khecarī ε1 ε2 ζ2 ζ3 η2 π1π2πω ] khecarīṃ χ
mudrāṃ ε1 ζ3 η2 ] mudrā ε2 ζ2, tāvad π1π2πω χ
tāvat ε1 ε2 ζ2 ζ3 η2 ] yāvat π1π2πω χ
yoganidritaḥ ε1 ζ2 ζ3 π2 χ ] yoganidritāḥ π1, yoganidratāḥ η2, yoganiṃdrataḥ πω, coramudritā ε2
Testimonia
Upāsanāsārasaṅgraha p. 135 khecarīmudrāṃ tāvat ] khecarīṃ tāvad yāvad USS

nidritaḥ ] nidrataḥ USS
HP X4.53 (= 4.11*13)

भ्रुवोर्मध्ये शिवस्थानं मनस्तत्र विलीयते ।

ज्ञातव्यं तत्पदं तुर्यं तत्र कालो न विद्यते ॥

bhruvor madhye śivasthānaṃ manas tatra vilīyate /

jñātavyaṃ tat padaṃ turyaṃ tatra kālo na vidyate //

Between the eyebrows is the place of Śiva. The mind dissolves there. That level should be known as the fourth state. Death does not exist there.

Readings

pāda a ] om. ε1 ε2
śiva ζ2 ζ3 η2 π2 πω χ ] bhavet π1
pāda b ] om. ε1 ε2
tatra ε1 ε2 ζ2 η2 π1π2πω χ ] yatra ζ3
kālo ε1 ε2 ζ3 η2 π1π2πω χ ] kopi ζ2
Testimonia
Upāsanāsārasaṅgraha p. 135 padaṃ ] paraṃ USS
HP X4.54 (= 4.11*14)

चन्द्रसूर्यद्वयोर्मध्ये मुद्रां दद्याच्च खेचरीम् ।

निरालम्बे महाशून्ये व्योमचक्रे व्यवस्थिताम् ॥

candrasūryadvayor madhye mudrāṃ dadyāc ca khecarīm /

nirālambe mahāśūnye vyomacakre vyavasthitām //

Between the moon and the sun, [the yogi] should apply khecarīmudrā, which is situated in the supportless, great void, the vyomacakra.

Readings

om. χ
mudrāṃ ε1 ε2 ζ3 η2 π1π2πω ] mudrā ζ2
dadyāc ca ε2 ζ3 η2 π1π2πω ] dadyāt tu ε1, divyā ca ζ2
khecarīm ε1 ε2 ζ3 η2 π2 ] khecarī ζ2 πω, khecare π1
nirālambe ε1 η2 π2 ] nirālambaṃ ζ2 ζ3 πω, nirālambas π1, nirālamba ε2
mahāśūnye η2 π2 ] mahāśūnyaṃ ζ2 ζ3, mahacchūnye ε1, mahāśūnya ε2 πω, tadā śūnya π1
cakre ε1 ε2 ζ2 η2 π1π2πω ] cakraṃ ζ3
vyavasthitām ε1 η2 π2 πω ] vyavasthitaṃ ζ2 ζ3, vyavasthitā ε2 π1
Sources
Jñānasāra 3.3ab dadyāc ca ] dadyāt tu JS
HP X4.55 (= 4.11*15)

निरालम्बं मनः कृत्वा न किंचिदपि चिन्तयेत् ।

सबाह्याभ्यन्तरे व्योम्नि घटवत्तिष्ठते ध्रुवम् ॥

nirālambaṃ manaḥ kṛtvā na kiṃcid api cintayet /

sabāhyābhyantare vyomni ghaṭavat tiṣṭhate dhruvam //

[The yogi] should make the mind supportless and think of nothing at all. He assuredly remains like a pot in the ether, [empty] inside and outside.

Readings

°bhyantare ε1 ζ2 ζ3 π1π2πω χ ] bhyantaraṃ ε2 η2
ghaṭavat ζ3 η2 π1π2πω χ ] paṭavat ζ2, aṭavat ε1, maghaṭat ε2
tiṣṭhate ε1 ε2 ζ2 ζ3 ] tiṣṭhati η2 π1π2πω χ
Sources
Jñānasāra 3.3cd--4ab, Śivasaṃhitā 5.210cd api cintayet JS ] cintayet sudhīḥ ŚS
HP X4.56 (= 4.11*16)

बाह्यवायुर्यथा लीनः खस्य मध्ये न संशयः ।

स्वस्थानं गच्छति प्राणः †सूर्याङ्गे मनसा तथा† ॥

bāhyavāyur yathā līnaḥ khasya madhye na saṃśayaḥ /

svasthānaṃ gacchati prāṇaḥ †sūryāṅge manasā tathā† //

Just as the external air has dissolved into the void, the breath is sure to go to its place †with the mind on the side of the sun†.
Philological Commentary
It is hard to make sense of sūryāṅge here (`on the side of the sun'?). The terms sūryāṅge and candrāṅge occur in the third chapter (3.15) in the sense of the right and left sides of the body, respectively. However, this meaning does not seem relevant here. The variant readings with pavane/pavano are not clear either, so we have cruxed the fourth verse quarter.

Readings

yathā η2 π1π2πω χ ] tathā ε1 ε2, yadā ζ2 ζ3
līnaḥ ε1 ζ3 π2 ] līna ζ2 π1, līnaṃ πω, līnā ε2, līnas η2 χ
khasya madhye ε1 ε2 π1 πω ] khamadhye tu π2, khamadhye ca ζ3, khamadhya \_ ζ2, tathā madhye η2, tathā madhyo χ
na saṃśayaḥ ε1 ε2 ζ3 η2 π1π2πω χ ] \_ \_ sayaḥ ζ2
svasthānaṃ gacchati prāṇaḥ ε1 ζ2 ζ3 η2 π1π2πω ] saṃsthānaṃ gacchati prāṇaḥ ε2, svasthāne sthiratām eti χ
sūryāṅge manasā tathā ε1 ε2 ζ2 ζ3 π1π2πω ] sūryāṅge pavane tathā η2, pavano manasā saha χ
Testimonia
Haṭhapradīpikā (10 chapter) 7.52 khasya ] svasya HP10

sūryāṅge manasā tathā ] sūryo 'gnau pavane tathā HP10
HP X4.57 (= 4.11*17)

एवमभ्यस्यमानस्य वायुमार्गे दिवानिशम् ।

अभ्यासाज्जीर्यते वायुर् मनस्तत्र विलीयते ॥

evam abhyasyamānasya vāyumārge divāniśam /

abhyāsāj jīryate vāyur manas tatra vilīyate //

For [the yogi] practising in this way day and night on the path of the breath, as a result of the practice the breath is consumed, [and] the mind dissolves into [the breath].
Philological Commentary
Brahmānanda identifies the path of the breath (vāyumārga) with Suṣumṇā.

Readings

vāyumārge ε1 ε2 η2 π1π2πω χ ] vāyor mārge ζ2 ζ3
divāniśam π2 χ ] divā niśi π1, divādisam πω, sadāniśaṃ ε1 ε2 η2, sadānilaṃ ζ2 ζ3
abhyāsāj jīryate ε1 ε2 ζ2 η2 π1π2πω χ ] abhyāsāl līyate ζ3
tatra vilīyate ε1 ε2 ζ2 ζ3 η2 ] tatraiva līyate π1π2πω χ
Testimonia
Haṭhasaṅketacandrikā f. 129v (only cd) jīryate ] līyate HSC
HP X4.58 (= 4.11*18)

अमृतं प्लावयेद्देहमा पादतलमस्तकम् ।

सिध्यत्येव सदा कायो महाबलपराक्रमः ॥

amṛtaṃ plāvayed deham ā pādatalamastakam /

sidhyaty eva sadā kāyo mahābalaparākramaḥ //

[The yogi] should flood the body with nectar from the soles of the feet to the head. [His] body is perfected forever, and he has great strength and valour.

Readings

amṛtaṃ plāvayed deham ζ2 π1 πω ] amṛtāt plāvayed deham ε1 ε2, amṛte plāvayed deham ζ3, amṛtaṃ plavate \_ \_ π2, amṛtaiḥ plāvayed deham χ, ajaratvaṃ bhaved dehe η2
ā pādatala cett. ] apādapala η2, lac. π2
mastakam ε1 ε2 ζ3 π1π2πω χ ] mastake η2, mastakān ζ2, lac. π2
sidhyaty eva ε1 ε2 πω χ ] siddhaty eva ζ2, siddhyaty evaṃ ζ3, sidhyate ca η2, siddhadeho π2, siddhideho π1
sadā kāyo ε1 ε2 ζ2 πω ] mahākāyo π2 χ, mahākāryo π1, mahāyogo η2, tadā kāyo ζ3
Testimonia
Haṭhasaṅketacandrikā f. 129v (only cd) eva sadā ] evaṃ tadā HSC

अथ शाम्भवी ।

atha śāmbhavī /

Now śāmbhavī:

Readings

only included in ζ2 π1
atha ζ2 ] om. π1
śāmbhavī π1 ] śāṃbhavī śaktiḥ ζ2
HP X4.59 (= 4.11*19)

शक्तिमध्ये मनः कृत्वा शक्तिं च मनमध्यगाम् ।

मनसा मन आलोक्य तद्ध्यायेत्परमं पदम् ॥

śaktimadhye manaḥ kṛtvā śaktiṃ ca manamadhyagām /

manasā mana ālokya tad dhyāyet paramaṃ padam //

{[}The yogi] should [put] the mind in Śakti and Śakti in the mind, observe the mind with the mind, and meditate on it as the supreme state.
Philological Commentary
In the second verse quarter, mana for mano is for the metre.

Readings

śaktiṃ ca manamadhyagām ε1 ε2 ζ2 ] śaktiṃ ca svāṃtamadhyagām ζ3, śaktiṃ mānasamadhyagām χ, śaktiṃ manasi madhyataḥ η2, sumadhyagaṃ π1, manaḥ śaktes tu madhyagam π2 πω
mana ālokya ε1 ε2 ζ3 η2 π1 π2 χ ] mana ārokya ζ2, manam ālokya πω
tad dhyāyet ε1 ζ2 ζ3 π2 ] taṃ dhyāyet ε2, taṃ dhātaṃ π1, vaddhyāyait πω, dhārayet η2 χ
Sources
Candrāvalokana 27 śaktiṃ ca manamadhyagām ] manaś śaktes tu madhyamam CA

tad CAv.l. ] taṃ CA
Testimonia
Haṭhasaṅketacandrikā f. 129v–130r madhye ] madhyo HSC

manamadhyagāṃ ] svāntamadhyagāṃ HSC
HP X4.60 (= 4.11*20)

खमध्ये कुरु चात्मानमात्ममध्ये च खं कुरु ।

आत्मानं खमयं कृत्वा न किंचिदपि चिन्तयेत् ॥

khamadhye kuru cātmānam ātmamadhye ca khaṃ kuru /

ātmānaṃ khamayaṃ kṛtvā na kiṃcid api cintayet //

Put the self in space and put space in the self. [The yogi] should make the self consist of space and think of nothing at all.

Readings

khamadhye ε1 ε2 ζ2 ζ3 η2 π2 πω χ ] khaṃmadhye π1
ātmamadhye ε1 ε2 ζ3 πω χ ] ātmāmadhye ζ2 η2 π1 π2
ātmānaṃ ε1 π2 πω ] sarvaṃ ca ε2 ζ2 ζ3 η2 χ, evaṃ kṛ° π1
khamayaṃ kṛtvā ζ2 ζ3 πω χ ] khaṃmayaṃ kṛtvā ε1 ε2 η2 π2, °tvā tayoś cāpi π1
Sources
Uttaragītā 1.9
Testimonia
Haṭharatnāvalī 4.45 ātmānaṃ ] sarvaṃ ca HRĀ
HP X4.61 (= 4.11*21)

अन्तःशून्यो बहिःशून्यः शून्यकुम्भ इवाम्बरे ।

अन्तःपूर्णो बहिःपूर्णः पूर्णकुम्भ इवार्णवे ॥

antaḥśūnyo bahiḥśūnyaḥ śūnyakumbha ivāmbare /

antaḥpūrṇo bahiḥpūrṇaḥ pūrṇakumbha ivārṇave //

Like an empty pot in air, [the yogī] is empty on the inside and empty on the outside. Like a full pot in the ocean, [the yogi] is full on the inside and full on the outside.

Readings

om. ζ2 ζ3 πω
śūnya ε1 ε2 η2 π1 π2 ] śūnyaḥ χ
pāda c ] om. ε1
pāda d ] om. ε1
pūrṇa ε2 η2 π1 π2 ] pūrṇaḥ χ
ivārṇave ε2 η2 χ ] ivāṃbare π1, ivāmbudhau π2
Sources
Laghuyogavāsiṣṭha 6.15.79 (Mokṣopāya 6.155.25)
Testimonia
Haṭharatnāvalī 4.46 HRĀ reverses ac and cd

antaḥśūnyo bahiḥśūnyaḥ ] antaḥśūnyaṃ bahiḥśūnyaṃ
HP X4.62 (= 4.11*22)

बाह्यचिन्ता न कर्तव्या तथैवान्तरचिन्तनम् ।

सर्वचिन्तां परित्यज्य न किंचिदपि चिन्तयेत् ॥

bāhyacintā na kartavyā tathaivāntaracintanam /

sarvacintāṃ parityajya na kiṃcid api cintayet //

Do not think about the external or internal. [The yogi] should abandon all thought and think of nothing at all.

Readings

om. ζ2 ζ3
cintanam ε1 ε2 η2 χ ] cintanā π2 πω, ciṃtamān π1
sarvacintāṃ parityajya ε1 ε2 π2 χ ] sarvacintā parityajya π1 πω, sarvacintā parityājyā η2
Testimonia
Haṃsavilāsa p. 48
HP X4.63 (= 4.11*23)

संकल्पमात्रकलनैव जगत्समग्रं

संकल्पमात्रकलना हि मनोविलासः ।

संकल्पमेतमत उत्सृज निर्विकल्पं

आश्रित्य निश्चयमवाप्नुहि राम शान्तिम् ॥

saṃkalpamātrakalanaiva jagat samagraṃ

saṃkalpamātrakalanā hi manovilāsaḥ /

saṃkalpam etam ata utsṛja nirvikalpaṃ

āśritya niścayam avāpnuhi rāma śāntim //

The whole world is but a construct of mere ideation. A construct of mere ideation is an affectation of the mind. So jettison this ideation. Take refuge in a resolve that is free of ideation, and obtain peace, O Rāma.
Metre: Vasantatilakā

Readings

pāda a ] om. π1 π2
kalanaiva ε1 ε2 ζ2 ζ3 η2 χ ] kalanaṃ ca πω
samagraṃ ε1 ε2 ζ2 ζ3 πω χ ] samastaṃ η2
pāda b ] om. π1 π2
kalanā hi ε1 ε2 ζ2 ζ3 πω ] kalanaiva η2 χ
vilāsaḥ ε2 η2 χ ] vilāsā πω, vivāsaḥ ε1, vilīnā ζ2, valīnā ζ3
pāda c ] om. π2
saṃkalpam etam ata ε1 ] saṃkalpamātramatam ζ3, saṃkalpamātramata ζ2, saṃkalpamātramanam ε2, saṃkalpamātramatim χ, saṃkalpamātrami[m] π1, saṃkalpamātram idam πω, saṃkalpamātrakalanaiva η2
utsṛja ε1 ε2 ζ3 π1 πω χ ] tsṛja ζ2, vikṛtis tu η2
nirvikalpaṃ ε1 ε2 ζ2 ζ3 π1 πω χ ] nityaṃ η2
pāda d ] om. π2
āśritya ε1 ε2 ζ2 π1 πω χ ] āśrita ζ3, saṃkalpa η2
niścayam ε1 η2 χ ] niścalam ε2 π1, niścalayam πω, niścitam ζ2 ζ3
avāpnuhi ε1 ε2 ζ2 ζ3 πω χ ] avāpnudhi η2, anāpnuhi π1
rāma ε1 η2 π1 πω χ ] kāma ε2, rāga ζ3, roga ζ2
Sources
Laghuyogavāsiṣṭha 7.27 saṃkalpamātrakalanaiva ] saṃkalpajālakalanaiva LVY

saṃkalpamātrakalanā hi ] °kalanāt tu LYV

ata ] alam LYV
HP X4.64 (= 4.11*24)

कर्पूरमनले यद्वत् सैन्धवं सलिले यथा ।

तथा संधीयमानं च मनस्तत्त्वे विलीयते ॥

karpūram anale yadvat saindhavaṃ salile yathā /

tathā saṃdhīyamānaṃ ca manas tattve vilīyate //

Just as camphor in fire and salt in water, so the mind, on being brought into contact with the highest reality, dissolves into it.

Readings

om. η2
anale ε1 ε2 ζ2 ζ3 π1 πω χ ] anile π2
tathā ε1 ε2 ζ3 π1π2πω χ ] yathā ζ2
saṃdhīyamānaṃ ca ε1 ε2 π1π2πω χ ] saṃdīpamānaṃ ca ζ2 ζ3
tattve ε1 ζ3 π2 χ ] tātva π1, tatva πω, tatra ε2 ζ2
vilīyate ε1 ε2 ζ2 π1π2πω χ ] valīyate ζ3
Testimonia
Haṭharatnāvalī 4.43 tattve vilīyate ] tatraive līyate HRĀ
HP X4.65 (= 4.11*25)

ज्ञेयं सर्वं प्रतीतं च तज्ज्ञानं मन उच्यते ।

ज्ञानं ज्ञेयं समं नष्टं नान्यः पन्था द्वितीयकः ॥

jñeyaṃ sarvaṃ pratītaṃ ca tajjñānaṃ mana ucyate /

jñānaṃ jñeyaṃ samaṃ naṣṭaṃ nānyaḥ panthā dvitīyakaḥ //

Mind is said to be all that is to be known, [all] that has been perceived, and [all] knowledge of that. Knowledge and what is to be known are destroyed together. There is no other path.

Readings

sarvaṃ pratītaṃ ε1 ε2 π1 π2 χ ] sarvapratītaṃ ζ2 ζ3 πω, sarvam atītaṃ η2
tajjñānaṃ ε1 ζ2 ζ3 ] tat jñātaṃ ε2, jñānaṃ ca η2 χ, jñānaṃ tu π1π2πω
samaṃ naṣṭaṃ ε1 ε2 ζ2 ζ3 π1π2πω χ ] manaś caiva η2
nānyaḥ ε1 ε2 ζ2 ζ3 η2 π2 πω χ ] mānyaḥ π1
panthā ε1 ε2 ζ2 η2 π2 χ ] paṃtha ζ3, paṃthyā π1, pathā πω
dvitīyakaḥ ε1 ε2 ζ3 η2 π2 χ ] dvitīyakaṃ ζ2 π1, dvitiyaka πω
Testimonia
Haṭhatattvakaumudī 51.35 sarvaṃ ] sarva HTK
HP X4.66 (= 4.11*26)

मनोदृश्यमिदं सर्वं यत्किंचित्सचराचरं ।

मनसो ह्युन्मनीभावे द्वैताभावं प्रचक्षते ॥

manodṛśyam idaṃ sarvaṃ yat kiṃcit sacarācaraṃ /

manaso hy unmanībhāve dvaitābhāvaṃ pracakṣate //

All this, everything moving and unmoving, is [just] a vision of the mind. For when the mind has become free of the mind, they call it the absence of duality.

Readings

manaso hy unmanī η2 χ ] manaso hy amanī ε1, manasopy unmanī ε2 ζ3 π1π2πω, mano so 'py unmanī ζ2
°bhāve ζ3 η2pc πω ] bhāvai π1, bhāvo ε1 ε2 π2, bhāvavo η2ac, bhāvād χ, om. ζ2
dvaitābhāvaṃ ζ3 π1 π2 ] dvaitābhā + ε1, dvaitābhāvaḥ ε2, dvaitābhāva πω, bhāvaṃ ζ2, dvaitaṃ naivo° η2 χ
pracakṣate ε1 ε2 ζ3 π2 πω ] pracakṣyate ζ2 π1, °palabhyate η2 χ
Sources
Amanaska 2.79, cf. Gauḍapāda's Māṇḍūkyopaniṣatkārikā 3.31 dvaitābhāvaṃ ] ’dvaitabhāvaṃ A
Testimonia
Yogacintāmaṇi f. 27r (\attr Rājayoga) dvaitābhāvaṃ ] ’dvaitabhāvaṃ YCM
HP X4.67 (= 4.11*27)

ज्ञेयवस्तुपरित्यागाद् विलयं याति मानसम् ।

मानसे विलयं याते कैवल्यमवशिष्यते ॥

jñeyavastuparityāgād vilayaṃ yāti mānasam /

mānase vilayaṃ yāte kaivalyam avaśiṣyate //

As a result of abandoning the things that are to be known, the mind attains dissolution. When the mind has attained dissolution, liberation (kaivalyam) remains.

Readings

mānasam ε1 ε2 ζ3 η2 π1π2πω χ ] mārutaṃ ζ2
mānase ε1 ζ2 ζ3 π1π2πω ] manaso ε2 η2 χ
vilayaṃ ε1 ε2 ζ2 ζ3 η2 π1 πω ] vilaye π2 χ
yāte ε1 ζ2 ζ3 π1 ] yāti ε2, jāte η2 π2 πω χ
avaśiṣyate ε1 ε2 ζ3 π1π2πω χ ] anasīṣyate ζ2, api kalpate η2
Testimonia
Haṭharatnāvalī 4.44 mānasam ] mānasaḥ HRĀ

avaśiṣyate ] upajāyate HRĀ
HP X4.68 (= 4.11*28)

लयो लय इति प्राहुः कीदृशं लयलक्षणम् ।

अपुनर्वासनोत्थानाल्लयो विषयविस्मृतिः ॥

layo laya iti prāhuḥ kīdṛśaṃ layalakṣaṇam /

apunarvāsanotthānāl layo viṣayavismṛtiḥ //

“Dissolution, dissolution”, they say. What kind of characteristics does dissolution have? Because subliminal impressions do not arise again, dissolution is the forgetting of the objects of the senses.
Philological Commentary
This verse may have been inspired by the Mokṣopāya (e.g. 1.2.2).

Readings

kīdṛśaṃ ε1 ε2 η2 π1π2πω χ ] īdṛśaṃ ζ2 ζ3
°tthānāl ζ2 η2 π1 π2 χ ] °tthānā ε1 ζ3 πω, °tthāna ε2
layo viṣaya ε2 ζ2 ζ3 π1π2πω χ ] yalo viṣaya ε1, vṛttyayā viśva η2
Testimonia
Haṭharatnāvalī 1.13, Yogasārasaṅgraha p. 52 (attr. to Śrīdatta) kīdṛśaṃ HRĀ ] īdṛśaṃ YSS

apunarvāsanotthānāt ] apunarbhavasaṃsthānaṃ HRĀ, tatra sarvasamādhāne YSS
HP X4.69 (= 4.11*29)

एवं नानाविधोपायाः सम्यक्स्वानुभवान्विताः ।

समाधिमार्गाः कथिताः पूर्वाचार्यैर्महात्मभिः ॥

evaṃ nānāvidhopāyāḥ samyaksvānubhavānvitāḥ /

samādhimārgāḥ kathitāḥ pūrvācāryair mahātmabhiḥ //

Various methods like these, which are understood properly through personal experience, have been taught as paths to samādhi by magnanimous teachers of former times.
Metre: Anuṣṭubh (c: bha-vipulā)

Readings

included in ε1 ε2 ζ2 ζ3 η2 π1 π2 πω χ
bhavānvitāḥ ε1 ζ2 η2 π1π2πω χ ] bhavānyuta ε2, bhavātmikāḥ ζ3
mārgāḥ ε1 ε2 ζ2 ζ3 π1 π2 χ ] mārge η2, illeg. πω

अथ विश्रान्तिः ।

atha viśrāntiḥ /

Now, Cessation [of the Mind]

Readings

om. η2 πω χ
atha ε1 ε2 ζ2 ζ3 ] iti π1 π2
HP X4.70 (= 4.11*30)

सुषुम्णायै कुण्डलिन्यै सुधायै चन्द्रमण्डले ।

मनोन्मन्यै नमस्तुभ्यं महाशक्तिचिदात्मने ॥

suṣumṇāyai kuṇḍalinyai sudhāyai candramaṇḍale /

manonmanyai namas tubhyaṃ mahāśakticidātmane //

Homage to Suṣumṇā, to Kuṇḍalinī, to the nectar in the orb of the moon, to the mind beyond mind state, to you whose nature is consciousness, the great Śakti.
Metre: Anuṣṭubh (a: ra-vipulā)

Readings

om. η2
suṣumṇāyai ε1 ε2 ζ3 π1π2πω χ ] sukhayaiḥ ζ2
maṇḍale ε1 ε2 ] maṇḍalāt ζ2 ζ3, janmane π1π2πω χ
śakti ε1 ε2 ζ2 ζ3 π1 π2 ] śakte πω, śaktyai χ
cidātmane ζ2 ζ3 π2 πω χ ] cidātmani π1, cidātmike ε1, cidātmine ε2
HP X4.71 (= 4.11*31)

अशक्यतत्त्वबोधानां मूढानामपि संमतम् ।

प्रोक्तं गोरक्षनाथेन नादोपासनमुच्यते ॥

aśakyatattvabodhānāṃ mūḍhānām api saṃmatam /

proktaṃ gorakṣanāthena nādopāsanam ucyate //

The cultivation of the inner sound taught by Gorakṣanātha [and] approved even for foolish people unable to understand the highest reality is impossible is [now] taught.

Readings

aśakya ε2 ζ2 ζ3 π1 χ ] aśakyaṃ ε1 η2, aśakta π2 πω
mūḍhānām ε1 ε2 ζ2 ζ3 η2 π2 πω χ ] gūḍhānām π1
api saṃmatam ε1 ε2 η2 π1π2πω χ ] api saṃtataṃ ζ3, atisaṃtataṃ ζ2
gorakṣa ζ2 ζ3 π1 π2 πω η2 χ ] śrīśaṃbhu ε1 ε2
ucyate ε1 ε2 ζ2 ζ3 η2 π1 πω χ ] uttamam π2
HP X4.72 (= 4.12)

श्रीआदिनाथेन सपादकोटि-

लयप्रकाराः कथिता जयन्ते ।

नादानुसन्धानकमेकमेव

मन्यामहे मान्यतमं लयानाम् ॥

śrīādināthena sapādakoṭi-

layaprakārāḥ kathitā jayante /

nādānusandhānakam ekam eva

manyāmahe mānyatamaṃ layānām //

Metre: Upajāti

Readings

śrīādināthena cett. ] śrīśaṃbhunāthena ε1 ε2
laya cett. ] layaḥ α1 γ1γ2 ζ2, laṣa α2
jayante α1 α2 ε1 ε2 ζ2 ] jayanti γ1γ2 δ2 ζ3 η2 π1π2πω χ, yayaṃti δ1
ekam eva α1 ε1 ε2 π1 π2 χ ] eva α2 πω, eva nānyaṃ ζ2 η2, eva mānyaṃ ζ3, eva kāryaṃ γ1γ2 δ1δ2
manyāmahe cett. ] gaṇyāmahe π2
mānyatamaṃ α1 ζ2 ζ3 π1 πω ] nānyatamaṃ α2 γ1γ2 δ1δ2 ε1 ε2, nānyamataṃ π2, tātarasaṃ η2, mukhyatamaṃ χ
HP X4.73 (= 4.55)

श्रवणमुखनयननासानिरोधनं नैव कर्तव्यम् ।

शुद्धसुषुम्णासरणौ स्फुटममलः श्रूयते नादः ॥

śravaṇamukhanayananāsānirodhanaṃ naiva kartavyam /

śuddhasuṣumṇāsaraṇau sphuṭam amalaḥ śrūyate nādaḥ //

Metre: Upagīti

Readings

mukha α1 α2 ε1 ζ2 ζ3 π1π2πω ] puṭa γ1γ2 δ1δ2 η2 χ
nayana cett. ] nayanayugala η2 χ
nāsā cett. ] ghrāṇa χ
nirodhanaṃ naiva kartavyam α2 ε1 ζ2 ζ3 π1 π2 ] nirodhaṃ naiva kartavyaṃ α1, nirodhanenaiva kartavyaṃ πω, mukhapuṭasaṃrodhanaṃ kāryam γ1γ2 δ2, mukhapuṭarodhane kāryaṃ δ1, mukharodhanam eva kartavyaṃ η2, mukhānāṃ nirodhanaṃ kāryam χ
śuddha cett. ] śrīśuddha γ1γ2, om. πω
suṣumṇā cett. ] suṣumū γ1
saraṇau γ2 δ1δ2 ε1 χ ] śaraṇe ζ2 ζ3 η2, tsaraṇaḥ α1, śarada α2, saraṇaiḥ α3, tmaśaraṇaiḥ π2, tmakārausaṃ π1, maraṇai πω, ṇau γ1
sphuṭam amalaḥ cett. ] saṃsphurad amalaḥ π2, vimalaḥ saṃ° ζ3, vimalaḥ ζ2
HP X4.74 (= 4.19)

आरम्भश्च घटश्चैव तथा परिचयस्तथा ।

निष्पत्तिः सर्वयोगेषु योगावस्था भवन्ति ताः ॥

ārambhaś ca ghaṭaś caiva tathā paricayas tathā /

niṣpattiḥ sarvayogeṣu yogāvasthā bhavanti tāḥ //

Readings

ca cett. ] ca \_ δ1
ghaṭaś cett. ] gha \_ ś γ1
caiva cett. ] caivas η2, ca δ1
paricayas α1 α3 ε1 ζ2 η2 π1π2πω ] paricas ζ3, paricayo α2 γ1 δ1δ2 χ, pariyo γ2
tathā α1 ζ3 πω ] tataḥ α3 ε1 ζ2 η2 π1 π2, pi vā δ1, 'pi ca α2 γ1γ2 δ2 χ
sarvayogeṣu cett. ] sarvayoge ca δ2, ceti yogeṣu π1π2πω
yogāvasthā bhavanti tāḥ α1 α3 ] yogāvasthā bhavanti te α2, yogāvasthā prakīrtitā γ1γ2 δ1δ2, syād avasthācatuṣṭayaṃ ε1 ζ2 ζ3 η2 π1π2πω χ

तत्रारम्भावस्था ।

tatrārambhāvasthā /

Readings

om. α1 α2 π1π2πω
tatrārambhāvasthā (em.) ] tatra ārambhaḥ α3 ζ2 ζ3, tatrārambhaḥ ε1, tatra cārambhaḥ η2, athārambhāvasthā γ1 χ, athārambharakṣā δ1, athārambhadīkṣā δ2, ārambhāvasthātha γ2
HP X4.76 (= 4.21)

दिव्यदेहश्च तेजस्वी दिव्यगन्धस्त्वरोगवान् ।

संपूर्णहृदयः शून्ये त्वारम्भे योगवान्भवेत् ॥

divyadehaś ca tejasvī divyagandhas tv arogavān /

saṃpūrṇahṛdayaḥ śūnye tv ārambhe yogavān bhavet //

Readings

pāda a ] om. δ1δ2 πω
divyadehaś ca tejasvī α1 α2 γ1γ2 π1 π2 χ ] divyadehasya tejasvī ε1, ādityatejaś ca tejasvī ζ2, tejasvī divyagandhaś ca ζ3, divyagandho divyacakṣuś ca η2, om. δ1δ2 πω
pāda b ] om. δ1δ2 πω
divyagandhas tv arogavān α1 α3 γ1γ2 π1 π2 χ ] divyagandho py arogavān ε1 ζ2, divyadeho py arogavān ζ3, divyadeham arogavān α2, tejasvī ārogavān η2, om. δ1δ2 πω
saṃpūrṇa cett. ] saṃpūrṇe ζ3
hṛdayaḥ α1α2α3 ζ2 π1 χ ] hṛdaya γ2 ε1, hṛdaye γ1 δ1 ζ3 η2 π2 πω
śūnye tv α1α2α3 ζ2 ζ3 ] śūnye γ1γ2 δ1δ2 ε1 η2 π2, śūnya πω χ, śūra π1
ārambhe cett. ] ārambha πω, āraṃbho η2
yogavān cett. ] bhogavān γ1

अथ घटावस्था ।

atha ghaṭāvasthā /

Readings

ghaṭāvasthā cett. ] khaṭavasthā α3, ghaṭā arthaḥ α2, ghaṭarakṣā δ1δ2, ghaṭaḥ π1
HP X4.78 (= 4.23)

विष्णुग्रन्थेस्तदा भेदात्परमानन्दसूचकः ।

अतिशून्ये विमर्दश्च भेरीशब्दस्तदा भवेत् ॥

viṣṇugranthes tadā bhedāt paramānandasūcakaḥ /

atiśūnye vimardaś ca bherīśabdas tadā bhavet //

Readings

granthes tadā α1 π1 ] granthis tadā πω, granthe sadā ζ2, granthes tathā α2 η2, granthe tathā ε1, granther yadā π2, granthir yadā γ1γ2 δ1δ2 ζ3, granthes tato χ
bhedāt α1 ε1 ζ2 η2 π1π2πω χ ] bhidā α2, bhinnaḥ γ1γ2 δ1δ2, bhinnā ζ3
paramānanda cett. ] sadānandasya ζ2
sūcakaḥ cett. ] sūcakā<<ḥ>> ζ3, kārakaḥ π2
atiśūnye α1α2α3 ε1 π1 πω χ ] atiśūnya γ1γ2 δ1δ2 ζ3 η2, aṃtyaśūnye π2, api śūnyo ζ2
vimardaś ca α1 α3 π1π2πω χ ] vimardasya α2, 'saṃmardā ζ2, visanmarde ε1, visaṃmardo η2, vibhedaś ca γ1γ2 δ1δ2 ζ3
tadā α1 ζ3 π1π2πω χ ] tathā α3 γ1γ2 δ1δ2 ε1 ζ2 η2, tatho α2

अथ परिचयावस्था ।

atha paricayāvasthā /

Readings

atha cett. ] tathā π2, om. δ2
paricayāvasthā cett. ] paricayaḥ ζ2 ζ3 π1
HP X4.80 (= 4.25)

चित्तानन्दं ततो जित्वा सहजानन्दसंभवः ।

दोषदुःखजरामृत्युक्षुधानिद्राविवर्जितः ॥

cittānandaṃ tato jitvā sahajānandasaṃbhavaḥ /

doṣaduḥkhajarāmṛtyukṣudhānidrāvivarjitaḥ //

Readings

folio lost in α1
cittānandaṃ α3 γ1γ2 δ1δ2 ε1 π2 χ ] cidānaṃda α2 ζ3 πω, vivarttānaṃdaṃ π1, ciṃtāmanas η2, virāmānaṃ ζ2
tato cett. ] tadā χ
jitvā cett. ] bhittvā γ1γ2 δ1δ2
saṃbhavaḥ cett. ] saṃbhava ζ2 π1
doṣaduḥkha cett. ] doṣaduḥkhaṃ π1, dokhaduḥkhe γ1
jarāmṛtyu α3 ε1 ζ3 η2 π1π2πω ] jarāmṛtyuḥ α2 ζ2, jarāvyādhi χ, kṣudhānidrā γ1γ2 δ1δ2
kṣudhānidrā α2 α3 ε1 ζ2 ζ3 η2 π1 π2 χ ] kṣudhātṛṣā πω, jarāmṛtyu γ1γ2 δ1δ2
vivarjitaḥ cett. ] vivarjitāḥ π2, vivarjitaṃ πω, tṛṣā tathā η2

अथ निष्पत्त्यवस्था ।

atha niṣpattyavasthā /

Readings

folio lost in α1, om. χ, found after the first line of 4.26 α2 γ2 δ1δ2 π1π2πω
niṣpattyavasthā γ1γ2 π2 πω ] niḥpatti-avasthā α2, niṣṭhāvasthā δ1δ2, niṣpattiḥ ε1 ζ2 ζ3 η2 π1
HP X4.82 (= 4.27)

एकीभूतं तदा चित्तं राजयोगाभिधायकम् ।

सृष्टिसंहारकर्तासौ योगीश्वरसमो भवेत् ॥

ekībhūtaṃ tadā cittaṃ rājayogābhidhāyakam /

sṛṣṭisaṃhārakartāsau yogīśvarasamo bhavet //

Readings

folio lost in α1, om. ζ2 ζ3
tadā α2 ε1 π1π2πω χ ] tathā α3 γ1γ2 δ1δ2 η2
pāda b ] om. π1
rājayogā cett. ] rājayoga η2, rājayogo πω
°bhidhāyakam γ2 ε1 πω ] vidhāyakaḥ α2, bhidhāyanaṃ γ1, bhidhānakaṃ α3 δ1δ2 η2 π2 χ
pāda c ] om. π1
kartāsau cett. ] karttasau γ1, karttāso πω
pāda d ] om. π1

अथ नादानुसन्धानम् ।

atha nādānusandhānam /

...

Readings

only included in ε1 ε2
HP X4.83 (= 4.27*1)

राजयोगपदप्राप्तौ सुखोपायो'ल्पचेतसाम् ।

सद्यःप्रत्ययसंधायी जायते नादजो लयः ॥ (ε1, ε2, ζ2, ζ3, η2, π1π2πω and χ)

rājayogapadaprāptau sukhopāyo'lpacetasām /

sadyaḥpratyayasaṃdhāyī jāyate nādajo layaḥ // (ε1, ε2, ζ2, ζ3, η2, π1π2πω and χ)

The dissolution which arises from the inner sound instantly gives proof of [its efficacy] [and] is an easy method for attaining the state of Rājayoga [even] for foolish people.

Readings

padaprāptau ε2 π1 π2 ] padaprāptā ε1, padaprāptaḥ ζ2, padaṃ prāptaṃ πω, padaṃ prāptuṃ η2 χ, padaṃ prāpti ζ3
sukhopāyo'lpa ε1 ε2 ζ2 ζ3 η2 π1 π2 χ ] sukhopāyogya πω
saṃdhāyī ζ2 η2 π2 πω χ ] saṃdhāyi ζ3 π1, saṃdāyī ε1 ε2
jāyate ε2 ζ2 ζ3 π1π2πω χ ] līyate ε1, sevyate η2
nādajo layaḥ ζ2 π2 πω χ ] nādayo layaḥ η2 π1, nādamūlayā ε2, nātra saṃśayaḥ ζ3
HP X4.84 (= 4.36)

नादानुसन्धानसमाधिभाजां

योगीश्वराणां हृदये प्ररूढम् ।

आनन्दमेकं वचसामवाच्यं

जानाति तं श्रीगुरुनाथ एव ॥

nādānusandhānasamādhibhājāṃ

yogīśvarāṇāṃ hṛdaye prarūḍham /

ānandam ekaṃ vacasām avācyaṃ

jānāti taṃ śrīgurunātha eva //

Metre: Upajāti

Readings

pāda a ] folio lost in α1
pāda b ] folio lost in α1
hṛdaye prarūḍham α2 γ2 δ1δ2 ε1 ζ3 π2 πω ] hṛdayaprarūḍhaṃ γ1 π1, hṛdi vardhamānaṃ ζ2 η2 χ
pāda c ] folio lost in α1, om. α2
avācyaṃ cett. ] avākyaṃ ζ2, agamyaṃ π2 χ
pāda d ] om. α2
jānāti cett. ] jānāty a° π1 π2, jānaṃti ζ2, lost α1
taṃ śrī γ2 ε1 ζ2 ζ3 η2 πω χ ] °taḥ śrī π2, °tītaṃ π1, tatvaṃ śrī γ1, tattvaṃ δ1δ2, lost α1
gurunātha cett. ] guṇanātha δ1δ2, + + nātha α1
eva α1 γ2 δ1δ2 ε1 ζ3 π1π2πω ] evaṃ γ1, ekaḥ ζ2 χ, ekaṃ η2
HP X4.85 (= 4.13)

मुक्तासनस्थितो योगी मुद्रां संधाय शाम्भवीम् ।

शृणुयाद्दक्षिणे कर्णे नादमन्तःस्थमेकधीः ॥*

muktāsanasthito yogī mudrāṃ saṃdhāya śāmbhavīm /

śṛṇuyād dakṣiṇe karṇe nādam antaḥstham ekadhīḥ //*

Readings

pāda a ] om. γ1a γ2a
muktāsanasthito cett. ] muktāsane sthito δ1a χ, mudrāsanasthite γ1b
pāda b ] om. γ1a γ2a
nādam cett. ] \_ \_ π2
antaḥstham ekadhīḥ (em.) ] antastham ekadhīḥ α1 α3 γ1a γ2a π1 χ, atastham ekadhā α2, ekāntake sudhīḥ δ1a, ekāntike sudhīḥ δ2a, antargataṃ sadā γ1b γ2b δ1b δ2b ε1 ε2 ζ2 ζ3, nādamataṃ sadā π2, antargataṃ mahat η2 πω
HP X4.86 (= 4.38)

कर्णौ पिधाय तूलेन यं शृणोति ध्वनिं मुनिः ।

तत्र चित्तं स्थिरीकुर्याद् यावत्स्थिरपदं व्रजेत् ॥

karṇau pidhāya tūlena yaṃ śṛṇoti dhvaniṃ muniḥ /

tatra cittaṃ sthirīkuryād yāvat sthirapadaṃ vrajet //

Readings

om. η2
karṇau cett. ] karṇo α1 γ1, karṇā α3, karṇa π1
pidhāya cett. ] pidhāna α3, pi δ1, nidhāya α2
tūlena α3 ε2 ζ2 ] tulyena π1, mūlena α1 α2 ε1 πω, hastena γ1γ2, hastābhyāṃ δ2 π2 χ, hastābhya[ṃ] δ1, śū \_ na ζ3
yaṃ α1 α2 ε1 ζ2 ζ3 χ ] yaḥ α3 γ1γ2 δ1δ2 π2, saṃ π1, sa πω
dhvaniṃ muniḥ α1 α2 δ1δ2 ε1 ζ2 ζ3 π1π2πω χ ] dhvaniṃ muniṃ γ1, munir dhvanim γ2
tatra cittaṃ cett. ] tatra ciṃtāṃ α2 π1
sthirī α1 α2 ε2 π1π2πω χ ] sthiraṃ γ1γ2 δ1δ2 ζ2 ζ3, sthitaṃ ε1
sthirapadaṃ cett. ] sthiparamaṃ πω
vrajet cett. ] bhavet ζ2 ζ3
HP X4.87 (= 4.39)

अभ्यस्यमानो नादो'यं बाह्यमावृणुते ध्वनिम् ।

पक्षाद्विक्षेपमखिलं जित्वा योगी सुखी भवेत् ॥

abhyasyamāno nādo'yaṃ bāhyam āvṛṇute dhvanim /

pakṣād vikṣepam akhilaṃ jitvā yogī sukhī bhavet //

Metre: Anuṣṭubh (a: ma-vipulā; c: na-vipulā)

Readings

nādo cett. ] nātho γ1
'yaṃ cett. ] yo π2
bāhyam āvṛṇute γ2 ε1 π2 χ ] bāhyanāvṛṇute π1, bāhyanā \_ ṇute γ1, bāhyam āśṛṇu α1, bāhyam āsṛṇate πω, bāhyaṃ ca śṛṇute α2, bāhyamānaśṛṇvate ζ2, cānyam āśṛṇute η2, bāhyam āvartaye δ1 ζ3, bāhyād āvartayed δ2
dhvanim α1 γ2 δ1δ2 ζ3 η2 χ ] dhvani γ1, dhvaniḥ ε1 ε2 ζ2 π1π2πω, dhvaniṃḥ α2
pakṣād cett. ] paścād α3 δ1 ε1 η2
vikṣepam akhilaṃ α1 α2 γ2 δ2 η2 πω χ ] vikṣeyam akhilaṃ γ1, vikṣepam atulaṃ δ1, vikṣiptam a[nila]ṃ α3, vikṣiptam akhilaṃ ε1 ε2, vikṣyemanilaṃ π1, vipakṣam akhilaṃ ζ2 ζ3, vipakṣayed enaṃ π2
jitvā cett. ] jīvo η2
HP X4.88 (= 4.40)

श्रूयते प्रथमाभ्यासे नादो नानाविधो महान् ।

वर्धमाने ततो'भ्यासे श्रूयते सूक्ष्मसूक्ष्मतः ॥

śrūyate prathamābhyāse nādo nānāvidho mahān /

vardhamāne tato'bhyāse śrūyate sūkṣmasūkṣmataḥ //

Readings

śrūyate cett. ] jāyate δ2
prathamābhyāse cett. ] prathame bhyāse δ1, prathamābhyāso α1
vardhamāne tato'bhyāse cett. ] tato'bhyāse vardhamāne ζ3 χ
sūkṣmasūkṣmataḥ α1 α2 δ1δ2 ε1 η2 π2 πω ] sūkṣmasūkṣmakaḥ γ2 ζ3 χ, sūjyasūjyakaḥ γ1, sūkṣmataḥ ζ2 π1
HP X4.89 (= 4.41)

आदौ जलधिजीमूतभेरीनिर्झरसंभवाः ।

मध्ये मर्दलशंखोत्था घण्टाकाहलजास्तथा ॥

ādau jaladhijīmūtabherīnirjharasaṃbhavāḥ /

madhye mardalaśaṃkhotthā ghaṇṭākāhalajās tathā //

Readings

jīmūta cett. ] jīmūte γ1 π1 πω
nirjhara ε1 ζ2 ζ3 η2 π1 ] nirjara δ1, nirbhara πω, nigama π2, nisara α2, rsara α1, sarāva γ1, śabdatu γ2, bhūrbhūra δ2, jharjhara χ
saṃbhavāḥ ζ2 π2 χ ] saṃbhavā α1 α2 π1, saṃbhavaḥ γ1γ2 δ1δ2 ε1 ζ3, nisvanaḥ η2 πω
mardala cett. ] maddala ε1, mandala δ2
śaṃkhotthā α1 α2 ε1 ζ2 ζ3 χ ] śaṃkhottha π2pc δ1δ2 ε2 η2 π1 πω, śaṃkhotha γ1γ2, śaṅkhottho π2ac, śaṃkhoddhāḥ α3
kāhala α2 α3 γ2 ε1 ζ2 ζ3 π2 πω χ ] kāhāla α1 π1, kāhla γ1, kalaha δ1δ2, kolāha η2
°jās α1 α2 π1π2πω χ ] jas γ1γ2 δ1δ2 ε1, kās α3 ζ2 ζ3, las η2
tathā cett. ] tataḥ π2
HP X4.90 (= 4.42)

अन्ते तु किङ्किणीवंशवीणाभ्रमरनिस्वनाः ।

इति नानाविधा नादाः श्रूयन्ते देहमध्यतः ॥

ante tu kiṅkiṇīvaṃśavīṇābhramaranisvanāḥ /

iti nānāvidhā nādāḥ śrūyante dehamadhyataḥ //

Readings

ante cett. ] anye ζ2 η2, avai γ1
vaṃśa α1 ε1 ζ2 ζ3 η2 χ ] vṛnda γ1γ2 δ1δ2 π2 πω, bṛṃdā α3, vaṃda π1, śabda α2
vīṇā cett. ] nādā ζ2 ζ3
nisvanāḥ α1 α3 ε1 ζ2 π2 ] nisvanā η2 πω, nisvanaḥ γ2 δ1, niḥsvanāḥ ζ3 χ, niḥśvanā α2, niḥsvanaḥ γ1 δ2 π1
nānāvidhā α1 α2 ε1 ζ2 ζ3 η2 π1 π2 χ ] nānāvidho γ1γ2 δ1δ2 πω
nādāḥ α1 η2 π2 χ ] nādā α2 ε1 ζ3 π1 πω, nādaḥ γ2 δ1δ2, nādaṃ γ1, vādāḥ ζ2
śrūyante α2 ε1 ζ3 η2 π1 π2 χ ] śrūyate α1 γ1γ2 δ1δ2 ζ2 πω
deha cett. ] yatra ζ2 η2, tatra ζ3
madhyataḥ α1 α2 ε1 ζ2 ζ3 η2 π1 πω ] madhyagāḥ π2 χ, madhyagaḥ γ1γ2 δ1δ2
HP X4.91 (= 4.43)

महति श्रूयमाणे'पि मेघभेर्यादिकध्वनौ ।

तत्र सूक्ष्मात्सूक्ष्मतरं नादमेव परामृशेत् ॥

mahati śrūyamāṇe'pi meghabheryādikadhvanau /

tatra sūkṣmāt sūkṣmataraṃ nādam eva parāmṛśet //

Metre: Anuṣṭubh (c: bha-vipulā)

Readings

mahati cett. ] mahatiḥ α2, mahatī ζ3, om. π2
śrūyamāṇe cett. ] {[ṇya]}yatamāne γ1
'pi cett. ] ti γ1γ2, pi nāde vai π2
ādikadhvanau α2 γ1γ2 ε2 ζ2 η2 ] ākadhvanau ε1, ādike dhvanau δ1δ2 π2 πω χ, ādike dhṛti π1, ādike svane ζ3, ādidaṃ dhvanau α1
tatra cett. ] tataḥ γ1γ2 δ1δ2
sūkṣmāt cett. ] sūkṣmā α2 ζ2, sūkṣmāṃ° π1, sūkṣmaṃ η2, om. π1
sūkṣmataraṃ cett. ] °taraṃ nādaṃ π1, nādam eva η2
nādam eva cett. ] nādam evaṃ γ2, paritopi η2
parāmṛśet cett. ] parāmṛṣet δ1, parāmṛśaṃ α2, samabhyaset γ2
HP X4.92 (= 4.44)

घनमुत्सृज्य वा सूक्ष्मे सूक्ष्ममुत्सृज्य वा घने ।

तौ त्यक्त्वा मध्यमे स्याद्वा मनो नान्यत्र चालयेत् ॥

ghanam utsṛjya vā sūkṣme sūkṣmam utsṛjya vā ghane /

tau tyaktvā madhyame syād vā mano nānyatra cālayet //

Readings

om. δ2
ghanam cett. ] dhvanam η2
sūkṣme α1 ε1 ζ2 ζ3 η2 π1π2πω χ ] sūkṣmaṃ α2 α3 γ1γ2 δ1
ghane α1α2α3 ε1 ζ2 ζ3 π1 π2 χ ] ghanen πω, ghanam γ1γ2 δ1, dhune η2
tau tyaktvā madhyame α2 ] tau tyaktvā madhyama α1 ε1 π1 πω, tau tyaktvā madhyama<<ḥ>> π2, paraṃ tatraiva γ1γ2 δ1, ramamāṇam api ζ2 ζ3 η2 χ
syād vā α1 π1π2πω ] syādau ε1 ε2, syātaṃstā α2, nikṣipya γ1γ2 δ1, kṣipraṃ ζ2 ζ3, kṣiptaṃ η2 χ
nānyatra cett. ] nātra pra° ζ2 ζ3 η2
cālayet cett. ] cālet η2, vālayet γ1, cālayan πω
HP X4.93 (= 4.45)

यत्र कुत्रापि वा नादे लगति प्रथमं मनः ।

तत्रैव तत्स्थिरीभूत्वा तेन सार्धं विलीयते ॥

yatra kutrāpi vā nāde lagati prathamaṃ manaḥ /

tatraiva tat sthirībhūtvā tena sārdhaṃ vilīyate //

Readings

lagati cett. ] lagavi γ1, lagnaṃti π1, galati η2
prathamaṃ cett. ] prathame δ1
manaḥ cett. ] mataḥ γ1
tat α1 ε1 ζ3 π1 π2 ] ta ζ2 πω, tā α2, su° γ2 δ1δ2 χ, stu γ1, niś° η2
sthirī cett. ] sthiro ε1, śarī ζ2, °calo η2
bhūtvā α1α2α3 ε1 ζ2 ζ3 η2 π1π2πω ] bhūya χ, kuryāt γ1γ2 δ1δ2
HP X4.94 (= 4.14)

काष्ठे प्रवर्तितो वह्निः काष्ठेन सह शाम्यति ।

नादे प्रवर्तितं चित्तं नादेन सह लीयते ॥

kāṣṭhe pravartito vahniḥ kāṣṭhena saha śāmyati /

nāde pravartitaṃ cittaṃ nādena saha līyate //

Readings

kāṣṭhe cett. ] kāṣṭhaiḥ γ2 δ1δ2 π2, kaṣṭaiḥ γ1
pravartito cett. ] pravartate ζ3 η2
kāṣṭhena cett. ] kaṣṭena γ1
saha cett. ] sa ζ3
śāmyati cett. ] sāmyati α1 α2 δ1 πω, līyate ζ3
nāde cett. ] nā γ1
pravartitaṃ cett. ] pravartite ζ3, pravartate η2
cittaṃ cett. ] om. γ1
HP X4.95 (= 4.15)

विस्मृत्य सकलं बाह्यं नादे दुग्धाम्बुवन्मनः ।

एकीभूयाथ सहसा चिदाकाशे विलीयते ॥

vismṛtya sakalaṃ bāhyaṃ nāde dugdhāmbuvan manaḥ /

ekībhūyātha sahasā cidākāśe vilīyate //

Metre: Anuṣṭubh (c: na-vipulā)

Readings

om. η2 χ
vismṛtya cett. ] niḥsṛtya δ2
nāde α1 α2 γ2 δ1δ2 ζ3 π1π2πω ] nādo ε1, nāda ζ2, na \_ γ1
dugdhāmbu cett. ] gugyāṃbu γ1
manaḥ cett. ] mana πω, naraḥ γ1 δ1δ2
ekībhūyātha α3 γ1γ2 δ2 ε1 ζ2 ζ3 π2 ] ekībhūyotha α2, ekībhūyādya π1, ekībhūyāya δ1, ekībhūyā πω, ekībhūtvātha α1
sahasā cett. ] sahasā ca πω, manasā α2
cidākāśe cett. incl. α3 ] cidāśe α2, vidāktośe γ1, cidākaro γ2
vilīyate cett. ] valīyate α1, na lipyate α3
HP X4.96 (= 4.16)

औदासीन्यपरो भूत्वा सदाभ्यासेन संयमी ।

उन्मनीकरणं सद्यो नादमेवावधारयेत् ॥

audāsīnyaparo bhūtvā sadābhyāsena saṃyamī /

unmanīkaraṇaṃ sadyo nādam evāvadhārayet //

Readings

om. χ
audāsīnya δ1δ2 ε1 η2 π1 ] audāsinya ζ3, audāśinya α3, audāsīna π2, odāsīnya γ1, udāsīnya γ2 πω, udāsinya α2, udāsonya α1, ṛdāsīnya ζ2
karaṇaṃ α1 γ1γ2 δ1δ2 π1 π2 ] karaṇa πω, karaṇe α2, kārakaṃ ε1 ζ2 ζ3 η2
nādam cett. ] bhāda ζ2
evāvadhārayet cett. ] evāvadhārayan α2, eva sadābhyaset ζ3

कीदृशमौदासीन्यम् ।

kīdṛśam audāsīnyam /

Readings

om. χ
kīdṛśam α1 γ1 ε1 π1 ] kīdṛśīm α2 γ2, kīdṛśyam π2 πω, idṛśam ζ2 η2, kim δ1, om. δ2 ζ3
audāsīnyam γ1 γ2 δ1 ε1 η2 π1π2πω ] audāsinyaṃ ζ2 ζ3, audasīnyaṃ α1, audāsinyā α2, athaudāsīnyam δ2
HP X4.98 (= 4.18)

सर्वचिन्तां समुत्सृज्य सर्वचेष्टां च सर्वदा ।

नादमेवानुसंधानान्नादे चित्तं विलीयते ॥

sarvacintāṃ samutsṛjya sarvaceṣṭāṃ ca sarvadā /

nādam evānusaṃdhānān nāde cittaṃ vilīyate //

Readings

om. χ
sarvacintāṃ γ2 δ1δ2 ε1 ζ2 ] sarvacintā α1 α2 ζ3 η2 π1π2πω, om. γ1
samutsṛjya α2 ζ2 ζ3 η2 π1 πω ] samṛtsṛjya ε1, samutyajya α1, parityajya γ2 δ1δ2 π2, om. γ1
ceṣṭāṃ α1 ε1 ζ3 π1π2πω ] ceṣṭā α2, ceṣṭāś η2, ceṣṭī ζ2, kāle γ1γ2 δ1δ2
°saṃdhānān α1 π1 π2 ] saṃdhānā πω, saṃdadhyān α2 ε1 ζ2 ζ3 η2, saṃdhatte γ1γ2 δ1δ2
nāde cett. ] devi π2
HP X4.99 (= 4.37)

सर्वचिन्तां परित्यज्य सावधानेन चेतसा ।

नाद एवानुसन्धेयो योगसाम्राज्यमिच्छता ॥

sarvacintāṃ parityajya sāvadhānena cetasā /

nāda evānusandheyo yogasāmrājyam icchatā //

Readings

sāvadhānena cett. ] sarvadānena ζ2 η2
nāda evānusandheyo cett. ] nādam evānusaṃdhe ζ2, nādam evānusaṃdhatte δ1 η2
sāmrājyam cett. ] samrājyam δ1, samrājam π2
icchatā α1 γ2 δ1δ2 ε1 ζ3 π1π2πω χ ] icchatāṃ α3 ζ2, icchati γ1 η2, iṣṭatā α2
HP X4.100 (= 4.46)

मकरन्दं पिबन्भृङ्गो गन्धान्नापेक्षते यथा ।

नादासक्तं तथा चित्तं विषयान्न हि काङ्क्षते ॥

makarandaṃ piban bhṛṅgo gandhān nāpekṣate yathā /

nādāsaktaṃ tathā cittaṃ viṣayān na hi kāṅkṣate //

Readings

piban cett. ] pived α2, piven ζ2
bhṛṅgo α1α2α3 ε1 ζ3 η2 π1π2πω χ ] bhṛṅgī γ1γ2 δ1δ2, śṛṃgo ζ2
gandhān α1 α3 δ1δ2 ε1 πω ] gandhaṃ γ2 ζ2 ζ3 η2 χ, gandha α2 γ1 π2, gandho π1
nāpekṣate cett. ] napekṣate γ1, nopekṣate ζ2 η2
yathā cett. ] 'nyathā ζ2, yadā δ2
nādāsaktaṃ cett. ] nādasaktaṃ γ1γ2
tathā cett. ] yathā π2
na hi cett. ] naiva ζ3
kāṅkṣate α1 ε1 ζ2 π1π2πω χ ] kāṅkṣati α2 γ1γ2 δ1δ2 ζ3 η2
HP X4.101 (= 4.47)

बद्धं विमुक्तचाञ्चल्यं नादगन्धकजारणात् ।

मनःपारदमाप्नोति निरालम्बाख्यखोटताम् ॥

baddhaṃ vimuktacāñcalyaṃ nādagandhakajāraṇāt /

manaḥpāradam āpnoti nirālambākhyakhoṭatām //

Readings

pāda a ] om. γ1γ2 δ1δ2
baddhaṃ α2 ε1 ζ2 ζ3 π1π2πω χ ] buddhaṃ η2, baṃdhaṃ α1
vimukta α1 α2 ε1 π1 π2 χ ] vimuktaṃ ζ2, viyuktaṃ ζ3 η2, timukta πω
pāda b ] om. γ1γ2 δ1δ2
gandhaka α1 α2 ε1 ζ2 ζ3 η2 πω χ ] gandhena π2, gandhāya π1
jāraṇāt α1 α2 ε1 ζ3 π2 πω χ ] jīraṇāt ζ2 η2 π1
pāda c ] om. δ2
manaḥ α1 α2 γ2 δ1 ε1 ζ2 ζ3 η2 π2 χ ] mana π1 πω, vona γ1
pāradam āpnoti α2 ε1 ζ2 η2 π1 π2 χ ] pārada āpnoti ζ3, pāradham āpnoti πω, pārajam āpnoti α1, pākam avāpnoti γ2 δ1, cāvam avāpnoti γ1
pāda d ] om. δ2
nirālambākhya cett. ] nirālambāsthya π1, nirālaṃbaratha α2
khoṭatām π1 πω ] ghoṭatāṃ α1 ε1 ε2 π2, ghoṭatā α2, ghoṭanam γ1γ2, khoṭatī ζ2, khoṭakaṃ ζ3, khe'ṭanam χ, khegataṃ η2, gopitāṃ α3, codanaṃ δ1
HP X4.102 (= 4.47*1)

बद्धः सुनादगन्धेन सद्यःसंत्यक्तचापलः ।

प्रयाति चेतःसूतेन्द्रः पक्षछिन्न इति प्रथाम् ॥ (ε1, ζ2, ζ3, η2, π1π2πω and χ)

baddhaḥ sunādagandhena sadyaḥsaṃtyaktacāpalaḥ /

prayāti cetaḥsūtendraḥ pakṣachinna iti prathām // (ε1, ζ2, ζ3, η2, π1π2πω and χ)

Bound by the sulphur of the inner sound, the lord that is the mercury of the mind immediately casts off its fickle nature and attains fame as “[the bird] with clipped wings”.
Philological Commentary
On pakṣaccheda in alchemical processes of immobilizing mercury and for references in Rasa\-śāstra, see Hellwig 2009: 276–278.
Metre: Anuṣṭubh (c: ma-vipulā)

Readings

baddhaḥ ε1 ζ2 ζ3 πω ] baddhas π2, baddha η2, baddhaṃ ε2 χ, baṃdhaḥ π1
sunādagandhena ε1 ε2 πω ] sunāde gandhena ζ2, sunādavānpana π1, sven nādagandhena η2, tu nādagandhena π2, tu nādabandhena χ, suṃdhanādena ζ3
sadyaḥ ε1 ε2 ζ2 ζ3 η2 π1π2πω ] manaḥ χ
saṃtyakta ε1 ε2 ζ2 ζ3 η2 π1 π2 χ ] sa tyakta πω
cāpalaḥ ε1 ε2 ζ2 ζ3 η2 π1π2πω ] cāpalam χ
cetaḥsūtendraḥ ε1 ] cetaḥsuteṃdra πω, cetaḥsūtrendre π2, cetaḥśailendra ε2, cet sthūlendraḥ π1, sūtacittendraḥ ζ3, sūtaś citteṃdra ζ2, svataś caikyaṃ iṃdra η2, sutarāṃ sthairyaṃ χ
pakṣachinna ε1 ε2 ζ2 ζ3 π1 π2 ] pacchacchinna η2, chinnapakṣaḥ χ, lac. πω
iti prathām (em.) ] iti prathā ε2, dṛti pṛthāṃ π1, \_ va patham π2, iva prathāṃ ε1, iva prabhāṃ ζ2, ivāprabhuḥ ζ3, iva parvataḥ drumāḥ η2, khago yathā χ, lac. πω
Testimonia
Haṭhatattvakaumudī 54.43 sunādagandhena ] sugandhanādena HTK

cetaḥsūtendraḥ ] sūtacittendraḥ HTK

iti prathām ] ivāprabhaḥ HTK
HP X4.103 (= 4.49)

मनोमत्तगजेन्द्रस्य विषयोद्यानचारिणः ।

नियामनसमर्थो'यं निनादो निशिताङ्कुशः ॥

manomattagajendrasya viṣayodyānacāriṇaḥ /

niyāmanasamartho'yaṃ ninādo niśitāṅkuśaḥ //

Readings

manomatta cett. ] manomantra γ1, manonmatta η2 πω
viṣayodyāna cett. ] viṣayoḍyā π2, viṣayodhanu α2, viṣayodhāma πω, viṣayeṣudra α3
cāriṇaḥ cett. ] cāriṇaṃ π1, cāraṇā[ḥ] α3, vāriṇaḥ α2, vāriṇaṃ γ1
niyāmana α1 α3 δ1δ2 πω ] niyāmane ε1 ζ3, niyamane χ, nīyamānaḥ η2, niyamena α2 π1 π2, niryāmana γ2, niryāsane ζ2, niyamitra γ1
samartho'yaṃ cett. ] samartheyaṃ ε1
ninādo cett. ] nināda ζ2 ζ3 η2 χ
niśitāṅkuśaḥ cett. ] niśatāṅkuḥ ζ2, niścayāṅkuśaḥ δ1δ2, niyatāṃkuśaḥ α1
HP X4.104 (= 4.48)

नादश्रवणतश्चित्तमन्तरङ्गभुजङ्गमः ।

विस्मृत्य सर्वमेकाग्रः कुत्रचिन्न हि धावति ॥

nādaśravaṇataś cittam antaraṅgabhujaṅgamaḥ /

vismṛtya sarvam ekāgraḥ kutracin na hi dhāvati //

Readings

om. α3
nādaśravaṇataś cittam α1 γ2 δ1δ2 ζ3 π1 π2 ] nādaḥ śravaṇataś cittam ζ2, nādaḥ śravaṇataḥś citam πω, nādaḥ śravaṇañ vittaṃm α2, nadaśravaṇakṛc cittaṃ ε1, nādaśravaṇaś cittaṃ matam γ1, nādena praṇataṃ cittam η2, nādaśravaṇataḥ kṣipram χ
antaraṅga α1 γ1γ2 δ2 ε1 π1π2πω χ ] anataraṃga α2, aṃtaraṃgaṃ ζ2 ζ3, aṃtaraṃgā η2, aṃtaraṃ sa δ1
bhujaṅgamaḥ cett. ] turaṅgamaḥ γ2 δ2, turaṃgavaḥ γ1
vismṛtya γ1γ2 ζ2 ζ3 η2 π1 πω χ ] saṃsmṛtya α1 α2 ε1 π2, viśūnyaṃ δ1δ2
sarvam cett. ] viśvam ζ2 ζ3 η2
ekāgraḥ α1 χ ] ekāgraṃ γ1 δ1δ2 ε1 η2 π1π2πω, (e)kāgra α2, ekāgryaṃ γ2, evāgraḥ ζ3, evāgra ζ2
HP X4.105 (= 4.50)

अन्तरङ्गस्य जविनो वाजिनः परिघायते ।

नादोपास्तिरतो नित्यमवधार्यापि योगिना ॥*

antaraṅgasya javino vājinaḥ parighāyate /

nādopāstir ato nityam avadhāryāpi yoginā //*

Metre: Anuṣṭubh (a: na-vipulā)

Readings

antaraṅga cett. ] aṃtaraṃgaṃ δ1, nādoṃtaraṃ η2
°sya javino ε1 π2 πω ] °sya javinaḥ α1 α2, °sya yamino χ, °sya ca mano π1, turaṅgasya γ1γ2 δ1δ2 ζ2 ζ3, tu saṃgamya η2
vājinaḥ ζ2 ζ3 η2 π1π2πω χ ] kariṇaḥ α1 α2, <<ga>>jasya ε1, vijñānaṃ γ1γ2 δ1δ2
parighāyate α1 ε1 χ ] parighātayaḥ π1, pariṣāyate π2, paridhāyate α2 γ1γ2 ζ2 η2 πω, paridhāvataḥ ζ3, parimeyate δ1, parameyate δ2
pāda c ] om. η2
nādopāstir ato cett. ] nādopāstivato γ1γ2
pāda d ] om. η2
avadhāryāpi α1 α2 δ1a π1 πω ] avadhāyāpi γ2a, anadhāyāpi γ1a, avadhāryo pi π2, avadhāryā hi ζ3 χ, avagamyā hi γ1b γ2b δ2b ε1, avagamya hi δ1b, avagamyaṃ hi ζ2
yoginā α2 π1π2πω χ ] yogināṃ α1 ε1 ζ2 ζ3, yoginaḥ γ1a γ2a δ1a, yogibhiḥ γ1b γ2b δ1b δ2b
HP X4.106 (= 4.50*1)

नादो'न्तरङ्गसारङ्गबन्धने वागुरायते ।

अन्तरङ्गकुरङ्गस्य रोधे व्याधायते'पि च ॥*

nādo'ntaraṅgasāraṅgabandhane vāgurāyate /

antaraṅgakuraṅgasya rodhe vyādhāyate'pi ca //*

The inner sound is a net for trapping the deer of the mind and a hunter for corraling the antelope of the mind.

Readings

also included in γ1 γ2 δ1 δ2
nādo'ntaraṅga γ1γ2 δ2 ε1 ζ3 π1 χ ] nādotaraṅga π2 πω, nādāṃtaraṅga ζ2, nādaturaṃga δ1, om. η2
sāraṅga cett. ] om. η2
bandhane cett. ] baṃdhāna γ1, baṃdhana πω, om. η2
vāgurāyate cett. ] yāgurāyate γ1, om. η2
pāda c ] om. ε1ε2
antaraṅga cett. ] antaraṅgaṃ ζ2 ζ3
kuraṅgasya ζ3 χ ] turaṅgasya γ1γ2 δ1δ2 ζ2 η2 π1π2πω
pāda d ] om. ε1ε2
rodhe ζ2 π1π2πω ] rogo η2, nādo ζ3, vadhe χ, bāhye γ1, bodho γ2, °vabodhe δ2, lac. δ1
vyādhāyate ζ3 χ ] vādhāyate πω, vādyāyate π1, pi pariṣā° π2, vā gāyate ζ2, vā gīyate η2, pi līyate γ1γ2, līyate δ2, lac. δ1
'pi ca cett. ] ti ca π1, °yate π2, lac. δ1
Testimonia
Yogacintāmaṇi f. 26v (\attr HP), Haṭhatattvakaumudī 47 rodhe vyādhāyate 'pi ca ] bandhane līyate 'pi ca YCM, nādo vyādhāyate 'pi ca HTK
HP X4.107 (= 4.52*1)

अनाहतध्वनेरन्तर्ज्ञेयं यत्सूक्ष्मसूक्ष्मकम् ।

मनस्तत्र लयं याति तद्विष्णोः परमं पदम् ॥

anāhatadhvaner antar jñeyaṃ yat sūkṣmasūkṣmakam /

manas tatra layaṃ yāti tad viṣṇoḥ paramaṃ padam //

When the mind dissolves into that which is the most subtle object of perception in the unstruck sound, that is the supreme state of Viṣṇu.

Readings

included in ε1 ε2 ζ2 ζ3 η2
°r jñeyaṃ yat ζ2 ζ3 η2 ] °r geyaṃ yat ε1, °m āpnuyāt ε2
sūkṣmakam ζ2 ζ3 η2 ] sūkṣmataḥ ε1 ε2
Testimonia
Hathatattvakaumudī 54.48
HP X4.108 (= 4.53)

तावदाकाशसंकल्पो यावच्छब्दः प्रवर्तते ।

निःशब्दं तत्परं ब्रह्म परमात्मा समीर्यते ॥

tāvad ākāśasaṃkalpo yāvac chabdaḥ pravartate /

niḥśabdaṃ tat paraṃ brahma paramātmā samīryate //

Readings

om. δ2
tāvad ā cett. ] bhāvanā° η2
yāvac chabdaḥ cett. ] yāvad bandhaḥ δ1, yāvad vādhaḥ ζ2
tat paraṃ cett. ] paramaṃ γ1
paramātmā cett. ] paramātme° χ
samīryate α1 γ2 πω ] samīyate α2 γ1 δ1 π1, °yam īryate π2, samīkṣate α3, °numīyate ζ2 ζ3 η2, °ti gīyate ε1 χ
HP X4.109 (= 4.54)

यत्किंचिन्नादरूपेण श्रूयते शक्तिरेव सा ।

यस्तच्छ्रोता निराकारः स एव परमेश्वरः ॥

yat kiṃcin nādarūpeṇa śrūyate śaktir eva sā /

yas tacchrotā nirākāraḥ sa eva parameśvaraḥ //

Readings

om. δ2 ζ2 ζ3 η2
yat α1α2α3 γ1γ2 δ1 ε1 π1 π2 χ ] om. πω
nāda α1α2α3 ε1 π1π2πω χ ] nāma γ1γ2 δ1
yas tacchrotā α1 γ1γ2 ε1 π1 ] yas tatsrotā π2, yat ta[cch]roto δ1, yac chrotā ca πω, yasmin śrato α2, yas tattvānto χ
HP X4.110 (= 4.55*1)

नादः शक्तिरिति ख्यातो नादज्ञानं सदाशिवः ।

ज्ञेये ज्ञाने च नष्टे तु उन्मन्येवावशिष्यते ॥

nādaḥ śaktir iti khyāto nādajñānaṃ sadāśivaḥ /

jñeye jñāne ca naṣṭe tu unmany evāvaśiṣyate //

The inner sound is called Śakti; knowledge of the inner sound is Sadāśiva. But when knowledge and the object of knowledge have disappeared, only the beyond-mind [state] remains.

Readings

om. χ
nādaḥ ζ3 η2 π2 πω ] nāda ε1 ε2 ζ2 π1
khyāto ζ3 η2 ] khyātā ε1 ε2, kṣāto ζ2, jñeyaṃ π1, jñeyā π2, jñeya πω
nādajñānaṃ ε1 ε2 ζ2 ζ3 π1 πω ] nādo jñānaṃ η2 π2
jñeye jñāne ca naṣṭe tu ε1 ] jñeyajñāne ca naṣṭe ca ε2, jñeye jñāne vilineṃta πω, jñeye jñāne vilīnīṃta π1, jñeyo jñāne vilīne tu π2, nādajñāne ca neṣṭe tad ζ2, nādajñāne vinaṣṭe ca tad ζ3, nādajñānena naṣṭena η2
unmany ε1 ε2 ζ3 ] unmadhy ζ2, hy unmany η2, sonmany π1π2πω
evāvaśiṣyate ε1 ε2 η2 π2 ] edhāvaśiṣyate ζ2, avāvaśiṣyate πω, enāvaśiṣyati π1, eva śiṣyate ζ3
Testimonia
Upāsanāsārasaṅgraha f. 107 (\attr HP), Haṭhatattvakaumudī 54.50 nādaḥ śaktir HTK ] nādaga...r USS

khyāto HTK ] jñeyaṃ USS

nāda HTK ] nādo USS

jñeye jñāne ca naṣṭe tu ] jñeyajñāne vilīne 'ṃtaḥ USS, nādajñāne vinaṣṭe ca HTK

unmany evāvaśiṣyate ] sonmany evāviśiṣyate USS, tad unmany eva śiṣyate HTK
HP X4.111 (= 4.55*2)

नादो यावन्मनस्तावन्नादान्ते तु मनोन्मनी ।

सशब्दं कथितं व्योम निःशब्दं ब्रह्म कथ्यते ॥

nādo yāvan manas tāvan nādānte tu manonmanī /

saśabdaṃ kathitaṃ vyoma niḥśabdaṃ brahma kathyate //

As long as there is the inner sound there is mind. At the end of the inner sound the mind beyond mind state [arises]. The void is said to be sonorous and Brahman is silent.

Readings

om. χ
nādānte tu ε1 ε2 ζ2 η2 π1 πω ] nādānte ca ζ3, nādātīte π2
kathyate ζ2 ζ3 η2 π1π2πω ] ucyate ε1 ε2
Testimonia
Haṭhatattvakaumudī 54.51 vyoma ] vāte HTK
HP X4.112 (= 4.55*3)

सदा नादानुसन्धानात्संक्षीणे वासनाचये ।

निरञ्जने विलीयेते निश्चितं मनमारुतौ ॥

sadā nādānusandhānāt saṃkṣīṇe vāsanācaye /

nirañjane vilīyete niścitaṃ manamārutau //

When the store of subliminal impressions has been destroyed as a result of continuously concentrating on the inner sound, the mind and breath are sure to dissolve into the perfect [deity] (nirañjane).
Philological Commentary
The term nirañjana can refer to the highest deity or the highest state of mind (see HP 4.32/X4.3 where it is said to be a synonym of samādhi). Here it is likely to mean the deity because of devo nirañjanaḥ (`perfect deity') in X4.114.

The compound manamārutau with the aiśa form mana is attested in both the εand ηgroups. Cf. X4.59b manamadhyagām (in a verse taken from the Candrāvalokana).

Readings

saṃkṣīṇe ε1 ε2 ζ2 ζ3 η2 π1π2πω ] kṣīyante χ
vāsanācaye ε1 ε2 π1 π2 ] vāsanodaye η2, vāsanāvayo πω, vāsanākṣaye ζ2, vāsanākṣaṇe ζ3, pāpasaṃcayāḥ χ
vilīyete ε1 χ ] vilīyeta π2, vilīyaṃte π1 πω, ca līyete ζ3 η2, ca līyeta ε2 ζ2
niścitaṃ manamārutau ε1 ] niścitaṃ manamārute ε2, niścitta manamārutau ζ2, niścitau manamārutau η2, niścitaṃ māruto manaḥ π1, niścita māruto mana πω, niścitaṃ cittamārutau ζ3 χ, marutā niścitaṃ manaḥ π2
Testimonia
Haṭhatattvakaumudī 54.52 caye ] kṣaye HTK

vilīyate ] ca līyate HTK

manamārutau ] cittamārutau HTK Cf. Nādabindūpaniṣat 49

saśabdaś cākṣare kṣīṇe niḥśabdaṃ paramaṃ padam/

sadā nādānusandhānāt saṃkṣīṇā vāsanā bhavet//

HP X4.113 (= 4.52)

अनाहतस्य शब्दस्य तस्य शब्दस्य यो ध्वनिः ।

ध्वनेरन्तर्गतं ज्योतिर्ज्योतिरन्तर्गतं मनः ।

तन्मनो विलयं याति तद्विष्णोः परमं पदम् ॥ (α1α2α3, γ1γ2, δ1δ2, ε1, π1π2πω and χ)

anāhatasya śabdasya tasya śabdasya yo dhvaniḥ /

dhvaner antargataṃ jyotir jyotirantargataṃ manaḥ /

tan mano vilayaṃ yāti tad viṣṇoḥ paramaṃ padam // (α1α2α3, γ1γ2, δ1δ2, ε1, π1π2πω and χ)

Readings

om. ε2 ζ2 ζ3 η2
anāhatasya śabdasya α1α2α3 γ1γ2 δ1δ2 ε1 π1 πω χ ] anāhatas tu yaḥ śabdas π2
tasya śabdasya yo dhvaniḥ α2 γ1γ2 δ1δ2 π2 ] tasya śabdasya yā dhvaniḥ ε1, tasya śabdasya ca dhvaniḥ α1, tasya yo dhvaniḥ α3, śabdasyāṃtargato dhvaniḥ πω, śabdasyāṃganabho dhvaniḥ π1, dhvanir ya upalabhyate χ
dhvaner α1 δ1δ2 ε1 π1 π2 χ ] dhvanir α2 α3 γ1γ2 πω
jyotir α3 γ1 δ2 ε1 ] jyoti γ2 δ1, jñeyaṃ α1 χ, geyaṃ π1 πω, om. α2 π2
jyotirantar γ1γ2 ε1 ] jyoterantar δ1δ2 π2, yotiraṃtar α2, jyoti .. .. α3, jñeyasyāntar χ, geyasyāntar π1 πω, yasyāṃtvaṃtar α1
tan mano vilayaṃ α1 γ2 π1 πω ] tan mano nilayaṃ ε1, tan maṃnaṃ vilayaṃ α2, yan mano vilayaṃ γ1 δ1δ2 π2, manas tatra layaṃ χ
yāti α2 γ1 δ1δ2 ε1 π2 πω χ ] yāṃti α1 γ2 π1
HP X4.114 (= 4.55*4)

नादकोटिसहस्राणि बिन्दुकोटिशतानि च ।

सर्वे तत्र लयं यान्ति यत्र देवो निरञ्जनः ॥

nādakoṭisahasrāṇi bindukoṭiśatāni ca /

sarve tatra layaṃ yānti yatra devo nirañjanaḥ //

Thousands of crores of inner sounds and hundreds of crores of visual focal points all dissolve into the place of the perfect deity (devo nirañjanaḥ).
Philological Commentary
On the meaning of devo nirañjana, see the note to X4.112.

Readings

also included in γ1 γ2 δ1 δ2, om. χ
bindu cett. ] veda π2
sarve cett. ] sarvaṃ γ1
yānti cett. ] yāti δ1 π2
devo cett. ] deve ε1, deva ζ2 πω
nirañjanaḥ cett. ] nirañjane ε1
Testimonia
Yogacintāmaṇi f. 27r (\attr HP), Haṭhatattvakaumudī 54.53 Cf. Śabdakalpadruma (s.v. dharmaghaṭa)

\dots ante yāti paraṃ sthānaṃ yatra devo nirañjanaḥ/

iti bhaviṣyapurāṇoktā dharmaghaṭavratakathā samāptā//

इति नादानुसन्धानम् ॥ (ε1, ε2, ζ2, ζ3, η2, π1π2πω and χ)

iti nādānusandhānam // (ε1, ε2, ζ2, ζ3, η2, π1π2πω and χ)

Readings

iti nādānusandhānam ε1 ζ2 ζ3 η2 π1 χ ] iti nādānusandhānavidhiḥ ε2 π2 πω

अथ राजयोगः ।

atha rājayogaḥ /

Now Rājayoga:

Readings

only included in ε1 ε2
HP hp4X_01

युवा वृद्धो'तिवृद्धो वा व्याधितो दुर्बलो'पि वा ।

अभ्यासात्सिद्धिमाप्नोति सर्वयोगेष्वतन्द्रितः ॥ *

yuvā vṛddho'tivṛddho vā vyādhito durbalo'pi vā /

abhyāsāt siddhim āpnoti sarvayogeṣv atandritaḥ // *

Readings

only included in ε1 ε2
()
HP X4.116 (= 4.77)

सर्वे हठलयोपाया राजयोगस्य सिद्धये ।

राजयोगसमारूढः पुरुषः कालवञ्चकः ॥**

sarve haṭhalayopāyā rājayogasya siddhaye /

rājayogasamārūḍhaḥ puruṣaḥ kālavañcakaḥ //**

Readings

folio lost in γ1
haṭhalayopāyā α1 α2 ζ3 η2 π1b π2 πω χ ] layahaṭhopāyā ε1, haṭhalayoyāgā ζ2, haṭhālayābhyāsā δ1, layahaṭhābhyāsā γ2 δ2, haṭhalayā bhāvyā π1a
rājayogasya siddhaye α1 α2 γ2 δ1 δ2 π1b π2b χ ] rājayogāya kevalaṃ ε1 ζ2 ζ3 η2, rājayogapadāvadhi π1a, °padāvadhiḥ π2a, °padāvadhiṃ πωa, °phalāvadhi πωb
rājayoga cett. ] rajayogaṃ α3, rājayoge δ2, rājayo (then lost) γ2
samārūḍhaḥ cett. ] padaṃ prāpya π1a π2a πωa, padaprāptaḥ α2
puruṣaḥ kālavañcakaḥ cett. ] jāyate'sau nirañjanaḥ π1a π2a, jāyate so nirañjana πωa
HP X4.117 (= 4.28)

अस्तु वा मास्तु वा मुक्तिरत्रैवाखण्डितं महत् ।

लयामृतमयं सौख्यं राजयोगादवाप्यते ॥

astu vā māstu vā muktir atraivākhaṇḍitaṃ mahat /

layāmṛtamayaṃ saukhyaṃ rājayogād avāpyate //

Readings

folio lost in α1, om. π1
māstu α2 γ1γ2 δ1δ2 ε1 ζ2 η2 π2 χ ] mastu ζ3 πω
muktir α2 δ2 ε1 ζ2 η2 π2 χ ] muktis ζ3, muktiṃ πω, śaktir γ1γ2, kiṃcid δ1
atraivākhaṇḍitaṃ δ1δ2 ε1 ζ2 π2 χ ] atraiva khaṇḍitaṃ α2 γ2, atra vākhaṇḍitaṃ η2, ātrevikhaṇḍitaṃ γ1, tatraivākhaṇḍitaṃ ζ3 πω
mahat α2 γ2 δ2 ε1 ζ2 ζ3 η2 πω ] marut γ1, manaḥ π2, bhavet δ1, sukham χ
layāmṛtamayaṃ α2 ε1 ζ2 ζ3 π2 ] layāmṛtalayaṃ πω, layāmṛtam idaṃ γ2 δ1δ2, layāmṛdaṃmitaṃ γ1, layāmṛtakaraṃ η2, layodbhavam idaṃ χ
rājayogād avāpyate cett. ] rājayogam avāpyate η2, om. δ1
HP X4.118 (= 4.29)

हठं विना राजयोगो राजयोगं विना हठः ।

न सिध्यति ततो युग्मम् आ निष्पत्तेः समभ्यसेत् ॥ *

haṭhaṃ vinā rājayogo rājayogaṃ vinā haṭhaḥ /

na sidhyati tato yugmam ā niṣpatteḥ samabhyaset // *

Metre: Anuṣṭubh (a: ra-vipulā)

Readings

folio lost in α1, om. γ1γ2 δ1δ2 ε1ε2 η2 πω χ
HP X4.119 (= 4.30)

राजयोगमजानन्तः केवलं हठकर्मठाः ।

ये तु तान्कर्षकान्मन्ये प्रयासफलवर्जितान् ॥

rājayogam ajānantaḥ kevalaṃ haṭhakarmaṭhāḥ /

ye tu tān karṣakān manye prayāsaphalavarjitān //

Readings

folio lost in α1, om. γ1γ2 δ1δ2
karmaṭhāḥ ε1 ζ3 π1 ] karmaṭhaḥ α2, karmacā ζ2, karmaṇā π2 πω, karmaṇaḥ η2, karmiṇaḥ χ
ye tu tān karṣakān manye ε1 π1 π2 ] ye tu tān karkaśān manye ζ2 ζ3, ye ca te kāmukān manne α2, ye tuṃgān karmavasān manye η2, etān abhyāsino manye χ, lac. πω
prayāsaphalavarjitān ε1 ζ2 ζ3 π1 χ ] prayāsaphalavarjitāḥ η2, prayāsakalavarjitaḥ α2, prāyaśaḥ phalavarjitāḥ π2, lac. πω
HP X4.120 (= 4.31)

तत्त्वं बीजं हठः क्षेत्रमौदासीन्यं जलं त्रिभिः ।

उन्मनीकल्पलतिका सद्य एवोद्भविष्यति ॥

tattvaṃ bījaṃ haṭhaḥ kṣetram audāsīnyaṃ jalaṃ tribhiḥ /

unmanīkalpalatikā sadya evodbhaviṣyati //

Metre: Anuṣṭubh (c: na-vipulā)

Readings

folio lost in α1, om. δ2
tattvaṃ cett. ] tattva γ1 ε1 πω
haṭhaḥ δ1 χ ] haṭha α2 γ1γ2 ε1 ζ3 π1, haṭhaṃ α3 η2 π2 πω
audāsīnyaṃ γ1γ2 η2 π2 πω χ ] audāsinyaṃ α2 ζ3 π1, audāśinyaṃ α3, audāsīnya ε1, <<sau>>dāmanyaṃ δ1
jalaṃ tribhiḥ α2 ζ3 η2 π1 πω χ ] layaṃ tribhiḥ ε1, jalaṃ smṛtam α3 γ1γ2 δ1 π2
evodbhaviṣyati α2 δ1 ε1 ζ3 η2 π2 πω ] evādbhaviṣyati π1, eva bhaviṣyati α3 γ1γ2, eva pravartate χ
HP X4.121 (= 4.34)

उन्मन्यवाप्तये शीघ्रं मार्गौ द्वौ मम संमतौ ।

तत्त्वं परमसौख्यं वा नादोपासनमेव च ॥

unmanyavāptaye śīghraṃ mārgau dvau mama saṃmatau /

tattvaṃ paramasaukhyaṃ vā nādopāsanam eva ca //

Readings

om. δ2 ζ2 ζ3 η2, folio lost in α1
pāda a ] om. γ1γ2
unmanyavāptaye α2 ε1 π1 πω χ ] unmanyā \_ \_ ye π2, unmanyavāsayet δ1, unmanyaye α3
pāda b ] om. γ1γ2
mārgau dvau α2 ε1 π1 π2 ] mārgo dvau πω, mārgā .. α3, dvau mārgau δ1, bhrūdhyānaṃ χ
mama saṃmatau α2 ε1 πω ] myama saṃ[m]. + α3, mamatau π2, samasaṃmatau δ1 π1, mama saṃmatam χ
pāda c ] om. δ1 χ
saukhyaṃ γ1γ2 ε2 π2 ] sākhyaṃ α2, sāṃkhyaṃ ε1 πω, vāgraṃ π1
pāda d ] om. δ1 χ
ca α2 γ1γ2 πω ] vā ε1 ε2 π1 π2
HP X4.122 (= 4.35)

सौख्यप्रविष्टचित्तानां मूढानामपि संमतम् ।

सद्यआनन्दसंधायी जायते नादजो लयः ॥

saukhyapraviṣṭacittānāṃ mūḍhānām api saṃmatam /

sadyaānandasaṃdhāyī jāyate nādajo layaḥ //

Readings

om. δ2 ζ2 ζ3 η2 χ, folio lost in α1
pāda a ] om. δ1
saukhya γ1 ε2 π2 ] saukhyā γ2, sāṃkhya π1 πω, sāṃkhyaṃ ε1, sākṣaṃ α2
praviṣṭa γ2 ε1 π2 πω ] pravṛṣṭa α2, pratiṣṭha γ1 π1
pāda b ] om. δ1
sadya α2 δ1 δ3 ε1 π1π2πω ] satyam γ1γ2
ānanda α2 γ1γ2 δ3 ε1 π1π2πω ] ādāya δ1
saṃdhāyī α3 γ2 δ1 δ3 ] saṃdhyāyī γ1, saṃdāyī ε1 π1, sadāyī πω, saṃdāyi π2, saṃdāï α2
jāyate cett. ] jāvate δ1
nādajo α3 γ1γ2 δ1 δ3 ε1 π2 πω ] nādato π1, natato α2
HP X4.123 (= 4.51)

घण्टादिनादसक्तस्तब्धान्तःकरणहरिणस्य ।

प्रहरणमतिसुकरं स्याच्छरसंधाता प्रवीणश्चेत् ॥

ghaṇṭādinādasaktastabdhāntaḥkaraṇahariṇasya /

praharaṇam atisukaraṃ syāc charasaṃdhātā pravīṇaś cet //

Metre: Upagīti

Readings

pāda a ] om. δ2 ζ2 ζ3 η2
ghaṇṭādināda α1 α2 π1 πω χ ] ghaṇṭānināda γ1γ2 δ1 ε1 π2
sakta πω χ ] śakti α2, śaktaś ca α1, saktasya γ1γ2 δ1 ε1, sadaṃkatā π1, kuliśa π2
stabdhāntaḥ χ ] stabdhyaṃtaḥ π1, stadhvāṃta α2, stavyāṃtaḥ α1, statravadhātaḥ πω, stabdhasyāntaḥ ε1, sabdāntaḥ γ1, śabdataḥ γ2, śuddhāntaḥ δ1, pradhvānta π2
karaṇahariṇasya ε1 π1 πω χ ] karaṇaṃ hariṇasya α1, karaṇaṃ mṛgasya α2, hariṇasya ca π2, karaṇasya ca γ2 δ1, karaṇasya na γ1
pāda b ] om. γ1γ2 δ1δ2 ζ2 ζ3 η2
atisukaraṃ ε1 π1π2πω ] atisukasteraṃ α1, avisukaraṇaṃ α2, api sukaraṃ χ
syāc chara α1 ε1 π1 χ ] syāt sadṛ° π2, syāra πω, chara α2
saṃdhātā α1 ε1 π1 πω ] °śaṃ dhātā π2, saṃdhā α2, saṃdhāna χ
HP X4.124 (= 4.35*1)

एकं सृष्टिमयं बीजं एका मुद्रा च खेचरी ।

एको देवो निरालम्ब एकावस्था मनोन्मनी ॥

ekaṃ sṛṣṭimayaṃ bījaṃ ekā mudrā ca khecarī /

eko devo nirālamba ekāvasthā manonmanī //

There is one seed [syllable] consisting of creation and one mudrā, khecarī, one god, the unsupported, [and] one state, mind beyond mind.
Philological Commentary
See 3.48.

Readings

only included in ε1 ε2 ζ3 η2
ca ε1 ε2 η2 ] tu ζ3
nirālamba ζ3 η2 ] nirālambo hy ε1 ε2
Sources
Cf. Tantrāloka 32.64

ekaṃ sṛṣṭimayaṃ bījaṃ yadvīryaṃ sarvamantragam/

ekā mudrā khecarī ca mudraughaḥ prāṇito yayā//

Cf. Tantrālokaviveka 32.63

yad āgamaḥ –

ekaṃ sṛṣṭimayaṃ bījam ekā mudrā ca khecarī/

dvāvekaṃ yo vijānāti sa vai pūjyaḥ kulāgame //

Cf. Śivasūtravimarśinī 5

ekaṃ sṛṣṭimayaṃ [sṛṣṭimayaṃ bījam iti mantravīryarūpam aham iti bījam/ mudrā parabhairavīyātmā/] bījam ekā mudrā ca khecarī/

dvāv etau yasya jāyete so'tiśāntapade sthitaḥ//

Testimonia
Haṭharatnāvalī 4.28, Yogacintāmaṇi f. 75r (\attr HP), Yuktabhavadeva 7.219 (\attr Gorakṣanātha) devo HRĀ YBhD ] deśo YCM
HP X4.125 (= 4.35*2)

शङ्खदुन्दुभिनादं च न शृणोति कदाचन ।

काष्ठवज्जायते देह उन्मन्यावस्थया ध्रुवम् ॥

śaṅkhadundubhinādaṃ ca na śṛṇoti kadācana /

kāṣṭhavaj jāyate deha unmanyāvasthayā dhruvam //

[The yogi] never hears the sounds of [even] conch shells and large drums. As a result of the state of no mind, the body assuredly becomes as [insentient as a piece of] wood.

Readings

om. ζ2
nādaṃ ca ε2 ζ3 η2 π1 χ ] nādaś ca ε1 πω, nādāṃś ca π2
kāṣṭhavaj jāyate ε2 ζ3 η2 χ ] kāṣṭhavaj jñāyate ε1, sthāṇuvad vartate π2, sthāṇuvarddhattayed π1, sthāṇu vardhate πω
deha η2 χ ] dehe ζ3, nādam ε1 ε2, yogī hy π1π2πω
°vasthayā ε1 ε2 ζ3 π1π2πω χ ] vasthāyāṃ η2
Sources
Jñānasāra 3.7 nādaṃ ca na ] nādena na JS

deha unmanyāvasthayā dhruvam ] yogī notpattyā vai prajāyate JS
Testimonia
Haṭhasaṅketacandrika f. 120v (\attr HP) deha ] dehe HSC
HP X4.126 (= 4.35*3)

सर्वावस्थाविनिर्मुक्तः सर्वचिन्ताविवर्जितः ।

मृतवत्तिष्ठते योगी स मुक्तो नात्र संशयः ॥*

sarvāvasthāvinirmuktaḥ sarvacintāvivarjitaḥ /

mṛtavat tiṣṭhate yogī sa mukto nātra saṃśayaḥ //*

Free from all states [of mind] and all thought, the yogi is as if dead. He is liberated. In this there is no doubt.

Readings

om. ζ2
vivarjitaḥ ε1 ε2 ζ3 η2 π1 π2 χ ] vivarjitaṃ πω
mṛtavat ε1 ε2 ζ3 η2 χ ] kāṣṭhavat π1π2πω
tiṣṭhate ε2 ζ3 η2 π1 π2 χ ] tiṣṭhayed πω, vartate ε1
Testimonia
Haṭhatattvakaumudī 51.75 (\attr HP), Nādabindūpaniṣad 51cd‒52ab
HP X4.127 (= 4.35*4)

न हि जानाति शीतोष्णं न दुःखं न सुखं तथा ।

न मानं नापमानं च योगी युक्तः समाधिना ॥

na hi jānāti śītoṣṇaṃ na duḥkhaṃ na sukhaṃ tathā /

na mānaṃ nāpamānaṃ ca yogī yuktaḥ samādhinā //

The yogi in samādhi experiences neither cold nor heat, neither suffering nor pleasure, neither praise nor scorn.

Readings

om. ζ2 η2
hi jānāti ε1 ε2 π1 ] vijānāti ζ3 χ, hi jānaṃti πω
na duḥkhaṃ na sukhaṃ ε1 ζ3 π1 χ ] na duḥkhaṃ sukham eva vā ε2, na ca duḥkhaṃ sukhaṃ πω
na mānaṃ nāpamānaṃ ζ3 χ ] na mānaṃ nāvamānaṃ ε1 ε2, na mānaṃ cāpamānaṃ π1, na ca mānāpamānaṃ πω
yuktaḥ ε1 π1 π2 χ ] muktaḥ ε2 ζ3, yukti πω
Sources
Vivekamārtaṇḍa 166 na hi jānāti ] nābhijānāti VM
HP X4.128 (= 4.35*5)

न गन्धं न रसं रूपं न स्पर्शनं न च श्रुतम् ।

नात्मानं न परं वेत्ति योगी युक्तः समाधिना ॥

na gandhaṃ na rasaṃ rūpaṃ na sparśanaṃ na ca śrutam /

nātmānaṃ na paraṃ vetti yogī yuktaḥ samādhinā //

The yogi in samādhi does not experience smell, taste, form, touch, sound, himself nor anyone else.

Readings

only included in ε1 ε2 πω χ
na sparśanaṃ na ca śrutam (em.) ] na () sparśaṃ na ca na śrutaṃom. ε1 ε2 πω, na ca sparśaṃ na niḥsvanam χ
na paraṃ ε1 ε2 χ ] paramaṃ πω
yuktaḥ ε1 χ ] muktaḥ ε2, yukti πω
Sources
Vivekamārtaṇḍa 165 na sparśanaṃ na ca śrutam ] na ca sparśaṃ na nisvanam VM
Testimonia
Yuktabhavadeva 11.31 (\attr Gorakṣanātha) rūpaṃ na sparśanaṃ ] sparśaṃ na rūpaṃ na YBhD

na paraṃ ] ca paraṃ YBhD
HP X4.129 (= 4.35*6)

अवेध्यः सर्वशस्त्राणामवध्यः सर्वदेहिनाम् ।

अग्राह्यो मन्त्रतन्त्राणां योगी युक्तः समाधिना ॥

avedhyaḥ sarvaśastrāṇām avadhyaḥ sarvadehinām /

agrāhyo mantratantrāṇāṃ yogī yuktaḥ samādhinā //

The yogi in samādhi cannot be wounded by any weapon, killed by any living creature or overpowered by mantras and magic.
Philological Commentary
The collated manuscripts have avadhyaḥ in both the first and second verse quarters. Although avadhyaḥ can make sense in both quarters, the repetition appears to be a dittographical error that changed avedyaḥ, which is close to the reading of the source text, into avadhyaḥ. We have therefore emended accordingly.

Readings

only included in ε1 ε2 ζ3 η2 χ
avedhyaḥ (em.) ] avadhyaḥ ζ3 η2 χ, adhyāpyāḥ ε1, adhyāpaḥ ε2
śastrāṇām ζ3 η2 χ ] śāstrāṇām ε1 ε2
avadhyaḥ ε1 ε2 ζ3 η2 ] aśakyaḥ χ
dehinām cett. ] om. ε1
agrāhyo ε2 ζ3 η2 χ ] om. ε1
mantratantrāṇāṃ ζ3 η2 ] mantrayantrāṇāṃ ε2 χ, om. ε1
yuktaḥ η2 χ ] muktaḥ ε2 ζ3, om. ε1
samādhinā ε2 ζ3 η2 χ ] mādhinā ε1
Sources
Vivekamārtaṇḍa 168 avedhyaḥ ] abhedyaḥ VM
HP X4.130 (= 4.76)

प्रवेशे निर्गमे वामे दक्षिणे चोर्ध्वमप्यधः ।

न यस्य वायुर्वहति स मुक्तो नात्र संशयः ॥

praveśe nirgame vāme dakṣiṇe cordhvam apy adhaḥ /

na yasya vāyur vahati sa mukto nātra saṃśayaḥ //

Metre: Anuṣṭubh (c: bha-vipulā)

Readings

folio lost in γ1, om. ζ2 χ
vāme cett. ] vāma α3, vāpi π1, cāpi ζ3
cordhvam apy adhaḥ α1α2α3 ε1 π1 ] cordhvage'py adhaḥ π2, cordhvamadhyagaḥ γ2 δ1δ2, cordhvamadhyataḥ ζ3 η2, tanirodhataḥ πω
na yasya cett. ] layasya π2
vāyur vahati cett. ] vahate vāyu πω
HP X4.131 (= 4.35*7)

चित्तं न सुप्तं नो जाग्रत् स्मृतिमन्न न चान्यथा ।

नास्तमेति न चोदेति यस्यासौ मुक्त एव सः ॥

cittaṃ na suptaṃ no jāgrat smṛtiman na na cānyathā /

nāstam eti na codeti yasyāsau mukta eva saḥ //

He is indeed truly liberated whose mind is neither asleep nor awake, has no memory nor is otherwise, and neither stops nor starts.
Philological Commentary
The first line of this verse is significantly different from the version in the source text, the Gorakṣaśataka. The second quarter is corrupt in many of the Haṭhapradīpikā manuscripts but smṛti and nānyathā are well attested.
Metre: Anuṣṭubh (a: ma-vipulā)

Readings

om. ζ2
pāda a ] om. ε2
pāda b ] om. ε2
smṛtiman na ε1 ] smṛtyaman π2, sṛtinannaṃ πω, smṛtivarṇaṃ ζ3, na smṛtir na π1, smṛtivismṛ° χ, spṛśati vastu η2
na cānyathā (em.) ] ca nānyathā ε1 ζ3 η2 π1 πω, na nānyathā π2, °tivarjitam χ
nāstam eti ε1 ε2 ζ3 π1π2πω ] na vāstum eti η2, na cāstam eti χ
na codeti ε1 ε2 ζ3 η2 π1 π2 ] na cādeti πω, nodeti χ
yasyāsau ε1 ε2 ζ3 π1 π2 χ ] yathāsau η2, illeg. πω
mukta eva saḥ ε1 ε2 ζ3 η2 π1 π2 χ ] illeg. πω
Sources
Gorakṣaśataka 7 na suptaṃ no jāgrat GŚv.l. ] prasuptaṃ yogena GŚ

smṛtiman na na cānyathā ] jāgratsuptaṃ na cānyathā GŚ (em.), jāgratsūtir na *nyathā GŚv.l., chrutimadvacanasya ca GŚv.l.

saḥ ] hi GŚ
Testimonia
Haṭhasaṅketacandrika f. 120v (\attr HP) smṛtiman na na cānyathā ] smṛtivarṇaṃ na cānyathā HSC
HP X4.132 (= 4.35*8)

स्वस्थो जाग्रदवस्थायां सुप्तवद्यो'वतिष्ठते ।

निःश्वासोच्छ्वासहीनश्च निश्चितं मुक्त एव सः ॥

svastho jāgradavasthāyāṃ suptavad yo'vatiṣṭhate /

niḥśvāsocchvāsahīnaś ca niścitaṃ mukta eva saḥ //

[The yogi] who remains at ease, as though asleep, in the waking state, without breathing in and out, is definitely liberated.

Readings

om. ζ2 η2
svastho ε1 πω χ ] svapno π1, svapne ε2, supto π2, svecchā ζ3
suptavad yo ε1 π1 πω χ ] suptavadhyo π2, suptaḥ sadyo ζ3, pūrvavad yo ε2
'vatiṣṭhate ε1 ε2 ζ3 πω χ ] vatiṣṭhati π1 π2
niḥśvāsocchvāsa ζ3 χ ] niśvāsocchvāsa ε1 ε2, niśvāsośvāsa πω, nisvāsośvaḥsa π1, niḥśvāsaśvāsa π2
hīnaś ca ζ3 πω χ ] hīnas tu ε1 π1 π2, hīnasya ε2
niścitaṃ ε1 ε2 ζ3 χ ] niścito πω, niścitto π1, niśceṣṭo π2
Sources
Amanaska 2.59 svastho ] sadā A, svapna Av.l., supta Av.l.
Testimonia
Kulārṇavatantra 9.11, Yogacintāmaṇi f. 27v (\attr Rājayoga) svastho ] svapna KAT, sadā YCM
HP X4.133 (= 4.75)

दृष्टिः स्थिरा यस्य विनैव दृश्या-

द्वायुः स्थिरो यस्य विना प्रयत्नात् ।

चित्तं स्थिरं यस्य विनावलम्बा-

त्स एव योगी स गुरुः स सेव्यः ॥

dṛṣṭiḥ sthirā yasya vinaiva dṛśyād

vāyuḥ sthiro yasya vinā prayatnāt /

cittaṃ sthiraṃ yasya vināvalambāt

sa eva yogī sa guruḥ sa sevyaḥ //

Metre: Upajāti

Readings

folio lost in γ1, om. ζ2 χ
vinaiva cett. ] vināpi γ2 δ1δ2
dṛśyād α1 α3 ζ3 π1π2πω ] dṛśyaṃ γ2 δ1δ2 ε1 η2, dṛśyavān α2
vinā prayatnāt cett. ] vināpi yatnaṃ γ2
vināvalambāt α1pc α3 ε1 ζ3 π2 πω ] vināvalambanāt α1ac, vināvalaṃbanaṃ α2 δ1δ2, vināvalaṃnaṃ η2, vinā vilambāt π1, vinā prayatnāt γ2
sa guruḥ cett. ] sadguruḥ η2
sa sevyaḥ cett. ] sa śiṣyaḥ γ2 δ1
HP X4.134 (= 4.78)

इति तु सकलयोगशास्त्रसिन्धोः

परिमथितादवकृष्टसारभूतम् ।

अनुभवत हठामृतं यमीन्द्रा

यदि भवतामजरामरत्ववाञ्छा ॥*

iti tu sakalayogaśāstrasindhoḥ

parimathitād avakṛṣṭasārabhūtam /

anubhavata haṭhāmṛtaṃ yamīndrā

yadi bhavatām ajarāmaratvavāñchā //*

Metre: Puṣpitāgrā

Readings

folio lost in γ1 γ2, om. ζ2 ζ3 η2 χ
tu δ1δ2 π1π2πω ] <<tu>> α1, om. α2 ε1, śrī α3
sakalayoga cett. ] sakalasuyoga ε1
sindhoḥ α1pc δ2 π2 ] sindhauḥ α2, sindhau δ1, siddhoḥ ε1, siddheḥ π1, siddhāḥ α1ac, siddhyaiḥ πω, om. α3
parimathitād α1 α2 δ1δ2 ε1 π1 π2 ] paripaṭhitā πω, mathitā pari α3
avakṛṣṭa α1ac α2 δ1δ2 ε1 ] avakṛṣya α1pc π2, avakṛṣṇa π1, kṛṣṭa πω, sāra α3
sāra α1α2α3 δ2 ε1 π2 πω ] sārā π1, sarva δ1
anubhavata α1 α3 δ1δ2 πω ] anubhavatu π2, anubhavān α2, anubhava ε1 π1
yamīndrā α1 α3 δ3 πω ] yatīndrā δ1 ε1 π1, yogīdrā α2, mayedaṃ π2, ya (text stopps here) δ2
ajarāmaratvavāñchā α1 α2 δ1 δ3 π1 ] ajarāmaratvavāṃchāḥ π2, ajarāmaratvavāṃcchāṃ α3, ajarāmṛtatvavāṃcha ε1, ajarājaraṃ tvaṃ vā πω

अथ कालज्ञानम् ।

atha kālajñānam /

No Readings

HP Kj01

अरिष्टानि विशिष्टानि तानि वक्ष्यामि त्वं शृणु ।

येषामालोकनान्मृत्युं निजं जानाति योगवित् ॥

ariṣṭāni viśiṣṭāni tāni vakṣyāmi tvaṃ śṛṇu /

yeṣām ālokanān mṛtyuṃ nijaṃ jānāti yogavit //

Listen, I will teach special omens, from seeing which the adept of yoga knows [the time of] his death.

Readings

ālokanān δω ] alokanān ηω, ālokyanāt πω
Sources
Mārkaṇḍeyapurāṇa 40.1, cf. Śārṅgadharapaddhati 4566 viśiṣṭāni tāni vakṣyāmi tvaṃ śṛṇu ] mahārāja śṛṇu vakṣyāmi tāni te MP, viśiṣṭāni śṛṇu vakṣyāmi tāni te ŚDP
HP Kj02

देवमार्गं ध्रुवं शुक्रं सोमच्छायामरुन्धतीम् ।

यो न पश्येन्न जीवेत्स नरः संवत्सरात्परम् ॥

devamārgaṃ dhruvaṃ śukraṃ somacchāyām arundhatīm /

yo na paśyen na jīvet sa naraḥ saṃvatsarāt param //

The man who cannot see the Milky Way, the pole star, Venus, the light of the moon, and Arundhatī (i.e. the star, Alcor) will not live more than a year.
Philological Commentary
We are not certain of the meaning of devamārga here. The Monier-Williams dictionary (s.v.: 1899) says it means the sky but one would expect it to have a more specific astrological meaning in a list of stars and planets. It could be a synonym for devapatha, which can mean the Milky Way according to one lexicographical source (Trikāṇḍaśeṣa 1.1.97).

Arundhatī is mentioned in the Bṛhatsaṃhitā (13.6) and is said to be close to Vasiṣṭha (tatra vasiṣṭhaṃ munivaram upāśritārundhatī sādhvī). Vasiṣṭha and Arundhatī are the double star, Mizar and Alcor in the saptarṣi nakṣātra (Ursa Major). See Rao 2019: 53.

Readings

devamārgaṃ ηω δω ] devamārgraṃ πω
arundhatīm ηω δωpc ] aruṃdhatiṃ δωac, aruṃdhatī πω
naraḥ saṃvatsarāt ηω πω δωac ] naro vatsarāt δωpc
Sources
Mārkaṇḍeyapurāṇa 40.2, cf. Śārṅgadharapaddhati 4567 Cf. Dharmaputrikā 198

arundhatīṃ dhruvañ caiva somacchāyāṃ mahāpathaṃ/

yo na paśyen na jīveta naraḥ saṃvatsarāt paraṃ//

HP Kj03

अरश्मि बिम्बं सूर्यस्य वह्निं चैवांशुमालिनम् ।

दृष्ट्वैकादशमासेभ्यो नरो नोर्ध्वं स जीवति ॥

araśmi bimbaṃ sūryasya vahniṃ caivāṃśumālinam /

dṛṣṭvaikādaśamāsebhyo naro nordhvaṃ sa jīvati //

When he sees a rayless disc of the sun and a fire with a halo, a man lives eleven months and not longer.

Readings

māsebhyo (em.) ] māsās tu ηω πω, māsāṃs tu δω
Sources
Mārkaṇḍeyapurāṇa 40.3, cf. Śārṅgadharapaddhati 4568 māsāt tu ] māsebhyo MP, māsāṃś ca ŚDP

sa ŚDP ] tu MP Cf. Śivasvarodaya 343

araśmi bimbaṃ sūryasya vahneḥ śītāṃśumālinaḥ/

dṛṣṭvaikādaśamāsāyur naraś cordhvaṃ na jīvati//

HP Kj04

वमेन्मूत्रपुरीषं यः सुवर्णं रजतं तथा ।

प्रत्यक्षमथवा स्वप्ने जीवितं दशमासिकम् ॥

vamenmūtrapurīṣaṃ yaḥ suvarṇaṃ rajataṃ tathā /

pratyakṣam athavā svapne jīvitaṃ daśamāsikam //

[The man] who emits urine and faeces as gold and silver, either in reality or in a dream, his life [will last] ten months.
Philological Commentary
In the version of this verse transmitted in the Haṭhapradīpikā, the relative pronoun yaḥ requires a verb in the first hemistich, as seen in the Yogacintāmaṇi, whose verse is a close parallel to the one in question, hence our emendation of vātyāṃ to vamen (cf. Yogacintāmaṇi).

The idea behind this verse is clearly expressed in the Dharmaputrikā, where the yogi whose urine and faeces become gold and silver, in reality or in sleep, has eight months left to live.

Readings

vamen (em.) ] vātyāṃ ηω πω δω
mūtra ηω πω ] mūtraṃ δω
rajataṃ ηωpc δω ] rajasaṃ ηωac πω
Sources
Mārkaṇḍeyapurāṇa 40.4, cf. Śārṅgadharapaddhati 4569 vamen ] vānte MP, vāntyā ŚDP

purīṣaṃ ŚDP ] purīṣe MP

svarṇaṃ rajataṃ tathā MP ] suvarṇarajataṃ vamet ŚDP

athavā ŚDP ] kurute MP

jīvitaṃ ŚDP ] jīvet sa MP Cf. Dharmaputrikā 200

chardimūtrapuriṣāṇi yasya hemarajo bhavet/

pratyakṣam athavā svapne tv aṣṭau māsān sa jīvati//

Testimonia
Yogacintāmaṇi f. 142v (\attr Mārkaṇḍeya) mūtra ] mūtraṃ YCM

yaḥ su ] ca yaḥ YCM
HP Kj05

दृष्ट्वा प्रेतपिशाचादीन् गन्धर्वनगराणि च ।

सुवर्णवर्णान्वृक्षांश्च नवमासान्स जीवति ॥

dṛṣṭvā pretapiśācādīn gandharvanagarāṇi ca /

suvarṇavarṇān vṛkṣāṃś ca navamāsān sa jīvati //

After seeing Pretas, Piśācas and so on, Gandharva cities and gold-coloured trees, he lives nine months.

Readings

varṇān δω ] varṇāt ηω πω
vṛkṣāṃś πω δω ] vṛkṣāś ηω
māsān δω ] māsāt ηω πω
Sources
Mārkaṇḍeyapurāṇa 40.5, cf. Śārṅgadharapaddhati 4570 varṇān MP ] varṇa ŚDP
Testimonia
Yogacintāmaṇi f. 143r (\attr Mārkaṇḍeya) varṇān ] varṇa YCM
HP Kj06

स्थूलः कृशः कृशः स्थूलो यो'कस्मादेव जायते ।

प्रकृत्याश्च निवर्तेत तस्यायुश्चाष्टमासिकम् ॥

sthūlaḥ kṛśaḥ kṛśaḥ sthūlo yo'kasmād eva jāyate /

prakṛtyāś ca nivarteta tasyāyuś cāṣṭamāsikam //

He who is fat and suddenly becomes thin or who is thin and suddenly becomes fat and who deviates from his constitution has a life-span of eight months.

Readings

nivarteta (em.) ] nivartaṃ ca ηω πω δω
Sources
Mārkaṇḍeyapurāṇa 40.6, cf. Śārṅgadharapaddhati 4571 prakṛtyāś ] prakṛteś MP, ŚDP
HP Kj07

खण्डं यस्य पदं पार्ष्णौ पादस्याग्रे तथा भवेत् ।

पांशुकर्दमयोर्मध्ये सप्तमासान्स जीवति ॥

khaṇḍaṃ yasya padaṃ pārṣṇau pādasyāgre tathā bhavet /

pāṃśukardamayor madhye saptamāsān sa jīvati //

He whose footprint in dirt and mud is missing at the heel and toes lives for seven months.

Readings

khaṇḍaṃ ηω2 δω ] khaṇḍa ηω πω
pārṣṇau (em.) ] pārṣṇe ηω πω, pārṣṇeḥ δω, pārṣṇi ηω2
māsān ηω2 δω ] māsāt ηω πω
Sources
Mārkaṇḍeyapurāṇa 40.7, cf. Śārṅgadharapaddhati 4572 pārṣṇau ] pārṣṇyāṃ MP, pārṣṇyoḥ ŚDP

tathā ] ca vā MP, 'thavā ŚDP

kardamayor madhye MP ] kardamamadhye vā ŚDP Cf. Liṅgapurāṇa 1.91.7

agrataḥ pṛṣṭhato vāpi khaṇḍaṃ yasya padaṃ bhavet/

pāṃsuke kardame vāpi saptamāsān sa jīvati//

Testimonia
Yogacintāmaṇi f. 143r (\attr Mārkaṇḍeya) pārṣṇau ] pārṣṇyāṃ YCM

tathā ] 'thavā YCM
HP Kj08

कपोतगृध्रौ काकोलो वायसो वापि मूर्धनि ।

क्रव्यादो वा खगो लीनः* षण्मासायुःप्रदर्शकः ॥

kapotagṛdhrau kākolo vāyaso vāpi mūrdhani /

kravyādo vā khago līnaḥ* ṣaṇmāsāyuḥpradarśakaḥ //

A pigeon, vulture, raven, crow or [any other] carrion-eating bird perched on his head indicates a lifespan of six months.

Readings

gṛdhrau ηω2 δω ] gṛdhau ηω πω
kākolo (em.) ] kākolū ηω πω δω
vāyaso ηω πω ] vāyasā δω
kravyādo (em.) ] kṛṣyādo ηω πω, om. δω
khago ηω ] svago πω, om. δω
līnaḥ (em.) ] līnaṃ ηω πω, om. δω
Sources
Mārkaṇḍeyapurāṇa 40.8, cf. Śārṅgadharapaddhati 4573 kapotagṛdhrau ] gṛdhraḥ kapotaḥ MP, kapotagṛdhra ŚDP

kākolo MP ] kākolā ŚDP

vā khago MP ] vāparo ŚDP
Testimonia
Yogacintāmaṇi f. 143r (\attr Mārkaṇḍeya) kapotagṛdhrau kākolo ] kapoto gṛdhrakākolau YCM

līnaḥ ] tiṣṭhet YCM
HP Kj09

हन्यते काकश्रेणीभिः पांशुवर्षेन वा नरः ।

स्वच्छायां वान्यथा दृष्ट्वा चतुर्मासान्स जीवति ॥

hanyate kākaśreṇībhiḥ pāṃśuvarṣena vā naraḥ /

svacchāyāṃ vānyathā dṛṣṭvā caturmāsān sa jīvati //

[If] a man is struck by flocks of crows or a dust storm, or sees his shadow deformed, he lives for four months.

Readings

śreṇībhiḥ δω ] śreṇibhiḥ ηω πω
varṣena ηω ] varṇena πω δω
caturmāsān δω ] caturmāsāt ηω πω
Sources
Mārkaṇḍeyapurāṇa 40.9, cf. Śārṅgadharapaddhati 4574 śreṇībhiḥ ] paṅktībhiḥ MP, ŚDP

sva ŚDP ] svāṃ MP

vānyathā ] anyathā MP, cānyathā ŚDP

caturmāsān ŚDP ] catuḥpañca MP
Testimonia
Yogacintāmaṇi f. 143r (\attr Mārkaṇḍeya) śreṇībhiḥ ] paṅktībhiḥ YCM

svacchāyāṃ vānyathā dṛṣṭvā caturmāsān sa jīvati ] śuṣyec ca vai yasya marma snānād vāmād adhas\-tanam YCM
HP Kj10

अनभ्रे विद्युतं दृष्ट्वा दक्षिणां दिशमाश्रिताम् ।

पयसीन्द्रधनुर्वापि जीवितं द्वित्रिमासिकम् ॥

anabhre vidyutaṃ dṛṣṭvā dakṣiṇāṃ diśam āśritām /

payasīndradhanur vāpi jīvitaṃ dvitrimāsikam //

When he sees lightning in a southern direction in a cloudless [sky], or a rainbow in water, he has two or three months of life [left].
Philological Commentary
The Mārkaṇḍeyapurāṇa appears to preserve the original idea of seeing a rainbow at night, which is as extraordinary as the first sign (i.e., seeing lightning in a cloudless sky).

Readings

anabhre ηω ] anabhro πω, anabhrāṃ δω
diśam āśritām (em.) ] diśim āśritāṃ ηω πω, diśi āśritāḥ δω
vāpi ηω δω ] vāpiṃ πω
Sources
Mārkaṇḍeyapurāṇa 40.10, cf. Śārṅgadharapaddhati 4575 payasīndradhanur vāpi ŚDP ] rātrāv indradhanuś cāpi MP

dvitrimāsikam ] hi trimāsikam MP, tridvimāsikam ŚDP
Testimonia
Yogacintāmaṇi f. 143r (\attr Mārkaṇḍeya) payasīndra ] udakendra YCM
HP Kj11

घृते तैले तथादर्शे तोये वानात्मनस्तनुम् ।

यः पश्येदशिरस्कां च मासादूर्ध्वं न जीवति ॥

ghṛte taile tathādarśe toye vānātmanas tanum /

yaḥ paśyed aśiraskāṃ ca māsād ūrdhvaṃ na jīvati //

He who sees another's headless body [reflected] in ghee, oil, a mirror or water does not live beyond a month.

Readings

darśe ηω πω δωpc ] darthe δωac
vānātmanas δω ] cānātmanas ηω πω
ca δω ] ti ηω πω
Sources
Mārkaṇḍeyapurāṇa 40.11, cf. Śārṅgadharapaddhati 4576 vānātmanas MP ] vāpy ātmanas ŚDP

aśiraskāṃ ca ] aśiraskāṃ vā MP, aśiraḥskandhāṃ ŚDP
Testimonia
Yogacintāmaṇi f. 143r (\attr Mārkaṇḍeya) vānātmanas ] vāpy ātmanas YCM

ca ] sa YCM
HP Kj12

यस्यास्थिसदृशो गन्धो गात्रे शवसमो'पि वा ।

तस्यार्धमासिकं ज्ञेयं योगिनो नृप जीवितम् ॥

yasyāsthisadṛśo gandho gātre śavasamo'pi vā /

tasyārdhamāsikaṃ jñeyaṃ yogino nṛpa jīvitam //

He should know, O king, that a yogi whose body odour is similar to that of bones or a corpse has half a month to live.

Readings

yasyāsthi πω δω ] yasyāṃsthi ηω
jīvitam (em.) ] jīvati ηω πω δω
Sources
Mārkaṇḍeyapurāṇa 40.12, cf. Śārṅgadharapaddhati 4577 yasyāsthisadṛśo ] yasya bastasamo MP ŚDP

tasyārdhamāsikaṃ MP ] tasya māsārdhakaṃ ŚDP

yogino nṛpa MP ] yoginaḥ kila ŚDP
HP Kj13

यस्य वै स्नातमात्रस्य हृत्पादमवशुष्यति ।

पिबतश्च जलं शोषो दशाहं सो'पि जीवति ॥

yasya vai snātamātrasya hṛtpādam avaśuṣyati /

pibataś ca jalaṃ śoṣo daśāhaṃ so'pi jīvati //

He whose chest and legs are dry straight after bathing and who is dehydrated when drinking water lives ten days.

Readings

snāta ηω δω ] śnāta πω
Sources
Mārkaṇḍeyapurāṇa 40.13, cf. Śārṅgadharapaddhati 4578 hṛtpādam MP ] hṛttoyam ŚDP

avaśuṣyati ŚDP ] avaśuṣyate MP Cf. Dharmaputrikā 40.13

sambhidya māruto yasya marmasthānāc ca bhraśyate/

jyotiś caiva na paśyed yo dinam ekaṃ sa jīvati//

HP Kj14

सम्भिन्नो मारुतो यस्य मर्मस्थानानि कृन्तति ।

न हृष्यत्यम्बुसंस्पर्शात्तस्य मृत्युरुपस्थितः ॥

sambhinno māruto yasya marmasthānāni kṛntati /

na hṛṣyaty ambusaṃsparśāt tasya mṛtyur upasthitaḥ //

For he whose breath is agitated and cuts the vital points, [and] who does not like the touch of water, death is near.
Philological Commentary
It seems more likely that mārutaḥ here refers to the breath rather than external wind, since it is difficult to conceive how wind could cut the vital points, which are located inside the body. In his commentary on Chāndogyopaniṣat 6.8.6, Śaṅkara describes an internal process in which the breath cuts vital points as a person dies, with the breath merging into heat, which in turn merges into the highest deity (prāṇaś ca tadordhvocchvāsī svātmany upasaṃhṛta\-bāhya\-karaṇaḥ saṃvarga\-vidyāyāṃ darśanād dhastapādādīn vikṣipan marma\-sthānāni nikṛntan nana ivotsṛjan krameṇopa\-saṃhṛtas tejasi sampadyate [...]). Similarly, the first half of a parallel verse in the Dharmaputrikā (213) appears to be describing an internal process in which the breath is disturbed and then escapes from the vital points.

Readings

hṛṣyaty ηω πω ] harṣaty δω
saṃsparśāt (em.) ] saṃsparśā | ηω2, saṃspaśa ηωac πω, saṃspṛśa ηωpc, saṃsparśe δω
tasya δω ] tisya πω, °ti <<ta>>sya ηω
Sources
Mārkaṇḍeyapurāṇa 40.14, cf. Liṅgapurāṇa 1.91.14 na hṛṣyaty ambusparśāt ] hṛṣyate nāmbusparśāt MP, adbhiḥ spṛṣṭo na hṛṣyeta LP Cf. Dharmaputrikā 213

sambhidya māruto yasya marmasthānāc ca bhraśyate/

jyotiś caiva na paśyed yo dinam ekaṃ sa jīvati//

HP Kj15

ऋक्षवानरयुग्यस्थो गायन्यो दक्षिणां दिशम् ।

स्वप्ने प्रयाति तस्यापि मृत्युकाल उपस्थितः ॥

ṛkṣavānarayugyastho gāyan yo dakṣiṇāṃ diśam /

svapne prayāti tasyāpi mṛtyukāla upasthitaḥ //

The time of death is near for him also who in a dream travels south while singing in a chariot [drawn by] a bear and monkey.
Philological Commentary
The idea behind this verse is more clearly expressed in the Vāyupurāṇa (19.13), where a chariot is drawn by a bear and monkey.

Readings

yugya (em.) ] yugma ηω πω δω
stho ηω πω ] dhyo δω
Sources
Mārkaṇḍeyapurāṇa 40.15 yugyastho ] yānastho MP

mṛtyukāla upasthitaḥ ] na mṛtyuḥ kālam icchati MP Cf. Skandapurāṇa 1.2.55.76

ṛkṣavānarayugyastho gāyan yo dakṣiṇāṃ diśam/

yāti majjed [d]adhau paṅke gomaye vā na jīvati//

Cf. Vāyupurāṇa 19.13

ṛkṣavānarayuktena rathenāśāṃ tu dakṣiṇām/

gāyan atha vrajet svapne vidyān mṛtyur upasthitaḥ//

HP Kj16

रक्तकृष्णाम्बरधरा गायन्ती च हसन्त्यपि ।

दक्षिणाशां नयेन्नारी स्वप्ने सो'पि न जीवति ॥

raktakṛṣṇāmbaradharā gāyantī ca hasanty api /

dakṣiṇāśāṃ nayen nārī svapne so'pi na jīvati //

[If] in a dream a woman wearing red and black clothes, and singing and laughing, leads him to a southern region, he too will not live.

Readings

gāyantī ca (em.) ] gāyanti ca ηω πω δω
hasanty api (em.) ] hasanti ca ηω πω δω
dakṣiṇāśāṃ δω ] dakṣaṇāśāṃ ηω πω
nayen ηω δω ] mayen πω
so'pi na jīvati ηω ] om. πω δω
Sources
Mārkaṇḍeyapurāṇa 40.16, cf. Śārṅgadharapaddhati 4581 gāyantī ca hasanty api ] gāyantī hasatī ca yam MP, gītahāsyaparā ca yam ŚDP
HP Kj17

नग्नं क्षपणकं स्वप्ने हसन्तं नृत्यतत्परम् ।

एकं संवीक्ष्य वल्गन्तं विद्यान्मृत्युमुपस्थितम् ॥

nagnaṃ kṣapaṇakaṃ svapne hasantaṃ nṛtyatatparam /

ekaṃ saṃvīkṣya valgantaṃ vidyān mṛtyum upasthitam //

If [a man] sees in a dream a lone naked Jain ascetic laughing, dancing, and leaping about, he knows death is near.
Philological Commentary
Other printed versions of the Mārkaṇḍeyapurāṇa read ekaṃ saṃvīkṣya, e.g., Mār\-kaṇḍe\-ya\-purāṇa 43.17 (ed. Vihārilāl Sarkar, Kalikātā-rājadhānyām, 1890)

Readings

om. πω δω
hasantaṃ ηω πω ] hasati δω
nṛtyatatparam (em.) ] nṛtyatatparāṃ ηω πω, nṛtyati δω
om. πω δω
ekaṃ (em.) ] evaṃ ηω
saṃvīkṣya (em.) ] vekṣa ηω
valgantaṃ (em.) ] valāṃtaṃ ca ηω
om. πω δω
vidyān (em.) ] viṃdyā ηω
mṛtyum upasthitam (em.) ] mṛtyu upasthitāṃ ηω
Sources
Mārkaṇḍeyapurāṇa 40.17, cf. Śārṅgadharapaddhati 4582 hasantaṃ nṛtyatatparam ŚDP ] hasamānaṃ mahābalam MP

ekaṃ ŚDP ] evaṃ MP

saṃvīkṣya valgantaṃ MP ] vilakṣaṃ vibhrāntaṃ ŚDP Cf. Skandapurāṇa 1.2.55.75cd–76ab

nagnaṃ kṣapaṇakaṃ svapne hasamānaṃ pradṛśya ca//

enaṃ ca vīkṣya valgantaṃ taṃ vidyān mṛtyum āgatam/

HP Kj18

आ मस्तकतलाद्यस्तु निमग्नं पङ्कसागरे ।

स्वप्ने पश्यत्यथात्मानं यः सद्यो म्रियते च सः ॥

ā mastakatalād yas tu nimagnaṃ paṅkasāgare /

svapne paśyaty athātmānaṃ yaḥ sadyo mriyate ca saḥ //

Then he who sees oneself in a dream immersed in an ocean of mud from the soles [of the feet] up to the head dies immediately.

Readings

nimagnaṃ ηω πω ] nimagnaḥ δω
paśyaty athātmānaṃ δω ] paśyan yathātmānaṃ ηω πω
mriyate δω ] mriyante πω, mṛyate ηω
Sources
Mārkaṇḍeyapurāṇa 40.18 yaḥ sadyo mriyate ca saḥ ] sa sadyar mriyate naraḥ MP
HP Kj19

केशाङ्गारांस्तथा भस्मभुजङ्गान्निर्जलां नदीम् ।

दृष्ट्वा स्वप्ने दशाहं तु मृत्युरेकादशे दिने ॥

keśāṅgārāṃs tathā bhasmabhujaṅgān nirjalāṃ nadīm /

dṛṣṭvā svapne daśāhaṃ tu mṛtyur ekādaśe dine //

If for ten days he dreams of hair, charcoals, ash, snakes and a river without water, death [occurs] on the eleventh day.
Philological Commentary
The original version of the first line was probably that of the Skandapurāṇa, where the verse conveys the idea of a waterless river filled with hair, charcoal, ash or snakes. However, it seems that at some point this idea was lost, and each of these elements came to be treated separately, as in Liṅgapurāṇa 1.91.19.

Readings

keśāṅgārāṃs ηω2 δωpc ] keśāṅgārās ηω πω, keśāṅgārāṃ δωac
bhasma ηω2 δω ] bhasmā ηω πω
bhujaṅgān ηω2 δω ] bhujaṅgā ηω πω
nirjalāṃ δω ] nirjjalā ηω πω
nadīm δω ] nadī ηω πω
ekādaśe ηω2 δω ] ekādaśā ηω πω
Sources
Mārkaṇḍeyapurāṇa 40.19 daśāhaṃ ] daśāhāt MP Cf. Skandapurāṇa 1.2.55.77cd–78ab

keśāṅgārais tathā bhasmabhujaṅgair nirjalāṃ nadīm//

eṣām anyatamaiḥ pūrṇāṃ dṛṣṭvā svapne na jīvati/

Cf. Liṅgapurāṇa 1.91.19.

bhasmāṅgārāṃś ca keśāṃś ca nadīṃ śuṣkāṃ bhujaṅgamān/

paśyed yo daśarātraṃ tu na sa jīvati tādṛśaḥ//

HP Kj20

करालैर्विकटै रूक्षैः पुरुषैरुद्यतायुधैः ।

पाषाणैस्ताडितः स्वप्ने सद्योमृत्युर्भवेन्नरः ॥

karālair vikaṭai rūkṣaiḥ puruṣair udyatāyudhaiḥ /

pāṣāṇais tāḍitaḥ svapne sadyomṛtyur bhaven naraḥ //

If in a dream a man is struck by stones [thrown] by terrifying, monstrous and malevolent men with raised weapons, he dies suddenly.
Philological Commentary
The syntax of the verse transmitted by the Haṭhapradīpikā manuscripts is faulty, since mṛtyuḥ appears as the subject, whereas the subject should be a man (naraḥ), as found in the Mārkaṇḍeyapurāṇa (40.20) and Śārṅgadharapaddhati (4585). It makes little sense for death to be struck by stones etc., so the reading of the Śārṅgadharapaddhati's final pāda has been adopted.

Readings

naraḥ (em.) ] nṛṇām ηω πω δω
Sources
Mārkaṇḍeyapurāṇa 40.20, cf. Śārṅgadharapaddhati 4585 vikaṭai rūkṣaiḥ puruṣair ] vikaṭaiḥ kṛṣṇaiḥ puruṣair MP, puruṣaiḥ kṛṣṇair vikaṭair ŚDP

mṛtyur bhaven naraḥ ŚDP ] mṛtyuṃ labhen naraḥ MP
HP Kj21

सूर्योदये शिवा यस्य क्रोशन्ती याति संमुखम् ।

विपरीतं परीतं वा सद्योमृत्युरुपस्थितः ॥

sūryodaye śivā yasya krośantī yāti saṃmukham /

viparītaṃ parītaṃ vā sadyomṛtyur upasthitaḥ //

If at sunrise a howling jackal goes in front of, past or around someone, his sudden death is near.

Readings

krośantī δω ] krośanti ηω πω
yāti ηω πω ] yāṃti δω
mṛtyur upasthitaḥ δω ] mṛtyum upasthitam ηω πω
Sources
Mārkaṇḍeyapurāṇa 40.21, cf. Skandapurāṇa 1.2.55.79cd–80ab sadyomṛtyur upasthitaḥ ] sa sadyomṛtyum ṛcchati MP SP
HP Kj22

यस्य वै भुक्तमात्रस्य हृदयं पीड्यते क्षुधा ।

जायते दन्तघर्षश्च स गतायुरसंशयः ॥

yasya vai bhuktamātrasya hṛdayaṃ pīḍyate kṣudhā /

jāyate dantagharṣaś ca sa gatāyur asaṃśayaḥ //

If [a man's] stomach is afflicted by hunger just after eating and he grinds his teeth, his life is undoubtedly approaching the end.
Philological Commentary
The meaning of hṛdaya as stomach, which makes good sense here, is rare in this type of literature (where it usually means `heart' or `chest') but is attested, e.g. at Arthaśāstra 4.7.12–13.

Readings

dantagharṣaś ca ηω2 δω ] dantasya gharṣaś ηω πω
sa gatāyur a (em.) ] ca gatāyur a ηω πω, gatāyur na ca δω
Sources
Mārkaṇḍeyapurāṇa 40.22 pīḍyate ] bādhyate MP

asaṃśayaḥ ] na saṃśayaḥ MP
Testimonia
Haṭhatattvakaumudī 56.2 pīḍyate ] bādhate HTK

asaṃśayaḥ ] asaṃśayam HTK
HP Kj23

दीपादिगन्धं नो वेत्ति स्वप्ने'प्यह्नि तथा निशि ।

नात्मानं परनेत्रस्थं वीक्षते न स जीवति ॥

dīpādigandhaṃ no vetti svapne'py ahni tathā niśi /

nātmānaṃ paranetrasthaṃ vīkṣate na sa jīvati //

He who in a dream cannot smell lamps and the like, by day or by night, and does not see himself [reflected] in someone else’s eyes, does not live.

Readings

vīkṣate ηω δωpc ] vīkṣyate πω δωac
Sources
Mārkaṇḍeyapurāṇa 40.23, cf. Śārṅgadharapaddhati 4586 dīpādigandhaṃ no ŚDP ] dīpagandhaṃ na yo MP

svapne 'py ahni ] trasyaty ahni MP, paśyaty agniṃ ŚDP

na sa jīvati MP ] yaḥ mṛtyumān ŚDP
HP Kj24

शक्रायुधं चार्धरात्रे दिवा ग्रहगणं तथा ।

दृष्ट्वा मन्येत संक्षीणम् आत्मजीवितमात्मवान् ॥

śakrāyudhaṃ cārdharātre divā grahagaṇaṃ tathā /

dṛṣṭvā manyeta saṃkṣīṇam ātmajīvitam ātmavān //

On seeing a rainbow at midnight and a cluster of planets during the day, a prudent man should consider his life to be finished.

Readings

grahagaṇaṃ δω ] grahaggaṇaṃ ηωpc πω, graharggaṇaṃ ηωac
Sources
Mārkaṇḍeyapurāṇa 1.2.55.40.24, cf. Skandapurāṇa 81cd–82ab grahagaṇān MP ] vā grahaṇaṃ SP

saṃkṣīṇam ātmajīvitam MP ] sa kṣīṇam ātmajīvitam SP

ātmavān ] ātmavit MP, āptavān SP
HP Kj25

नासिका वक्रतामेति कर्णयोर्नमनोन्नती ।

नेत्रं च वामं श्रवति यस्य तस्यायुरुद्गतम् ॥

nāsikā vakratām eti karṇayor namanonnatī /

netraṃ ca vāmaṃ śravati yasya tasyāyur udgatam //

Life is over for him whose nose has become crooked, ears are drooping or lifting, and left eye runs.

Readings

vakratām πω δω ] vaktratām ηω
namanonnatī (em.) ] namanonnatā ηω πω δω
Sources
Mārkaṇḍeyapurāṇa 40.25, cf. Śārṅgadharapaddhati 4589
HP Kj26

आरक्ततामेति मुखं जिह्वा चाप्यसिता यदा ।

तदा प्राज्ञो विजानीयान् मृत्युमात्मानमागतम् ॥

āraktatām eti mukhaṃ jihvā cāpy asitā yadā /

tadā prājño vijānīyān mṛtyum ātmānam āgatam //

When the face becomes reddish and the tongue is black, the wise man knows that his death is at hand.

Readings

cāpy asitā (em.) ] cāsya sitā ηω πω δω
Sources
Mārkaṇḍeyapurāṇa 40.26 vāpy asitā ŚDP ] vā śyāmatāṃ MP

yadā MP ] bhavet ŚDP

ātmānam āgatam ] āsannam ātmanaḥ MP, āsannam āgatam ŚDP
HP Kj27

यस्य कृष्णा खरा जिह्वा पद्माकारं च वै मुखम् ।

गण्डे वा पिण्डिका रक्ता तदन्तं तस्य जीवितम् ॥

yasya kṛṣṇā kharā jihvā padmākāraṃ ca vai mukham /

gaṇḍe vā piṇḍikā raktā tad antaṃ tasya jīvitam //

He whose tongue is black and rough, and whose face is lotus-shaped, or whose fleshy region of the cheek is red, is then at the end of his life.
Philological Commentary
We have understood gaṇḍe vā piṇḍikā as the fleshy region on the cheek in line with Mitākṣarā's gloss on Yājñavalkyasmṛti 3.97cd (piṇḍikā māṃsalapradeśaḥ). The original idea appears to be expressed in the Dharmaputrikā, where the cheeks turn yellow and red (gaṇḍau tu pītakau raktau), and the introduction of the word piṇḍikā has caused confusion.

Readings

kṛṣṇā ηω δω ] kṛṣṇāṃ πω
kharā (em.) ] parā ηω πω δω
gaṇḍe δω ] gaṇḍaṃ ηω πω
Sources
Cf. Dharmaputrikā 212

yasya kṛṣṇā kharā jihvā padmavarṇaṃ mukhaṃ bhavet/

gaṇḍau tu pītakau raktau dīpagandhaṃ na jighrati//

Cf. Liṅgapurāṇa 1.91.26

yasya kṛṣṇā kharā jihvā padmābhāsaṃ ca vai mukham/

gaṇḍe vā piṇḍikārakte tasya mṛtyur upasthitaḥ//

Cf. Kubjikāmatatantra 23.41

yasya kṛṣṇā bhavej jihvā padmavarṇaṃ mukhaṃ bhavet/

gaṇḍapṛṣṭhau suraktābhau trirātraṃ ca sa jīvati//

Testimonia
Haṭhapradīpikā (10 chapter) 9.35 kṛṣṇā kharā ] kṛṣṇaparā HP10

ca ] tu HP10

gaṇḍe ] gaṇḍaṃ HP10
HP Kj28

जिह्वा मूले भवेत्स्थूला रोमोद्वृत्तिसमुद्गमे ।

मणिबन्धं वीक्ष्य स्थूलं म्रियते सार्धवर्षतः ॥

jihvā mūle bhavet sthūlā romodvṛttisamudgame /

maṇibandhaṃ vīkṣya sthūlaṃ mriyate sārdhavarṣataḥ //

[If] the tongue becomes thick at its root when the hairs bristle and he sees the wrist become thick, he dies within a year and a half.
Philological Commentary
This verse does not appear outside the Haṭhapradīpikā's transmission, yet the notion of the tongue becoming thick seems to be an old omen (see e.g. the Tantrasadbhava parallel). Also, the timeframe is not consistent with the verses that precede and follow it.

Readings

romodvṛtti ηω ] romahati πω, romahaṃti δω
bandhaṃ ηω δω ] bandha πω
vīkṣya δω ] vīkṣa πω, vīkṣyate ηω
mriyate δω ] mṛyate ηω πω
Sources
Cf. Tantrasadbhava 24.327cd–328ab

yasya jihvā bhavet sthūlā dantāḥ klidyanti bhāmini//

mriyate so naro devi varṣānte ca na saṃśayaḥ/

Testimonia
Haṭhapradīpikā (10 chapter) 9.17, Haṭhapradīpikā (6 chapter) 6.284 mūle ] mūlo HP10, mūlaṃ HP6

sthūlā HP6 ] sthūlo HP10

romoddhṛti HP6 ] romaharṣa HP10

vīkṣya HP10 ] vīkṣa HP6

varṣataḥ HP6 ] māsataḥ HP10
HP Kj29

श्रुतिध्वंसं वहेद्यस्तु सप्ताहैर्गन्धनाशनम् ।

कृष्णत्वं दन्तजिह्वायां त्रिपञ्चाह्ने ध्रुवं म्रियेत् ॥

śrutidhvaṃsaṃ vahed yas tu saptāhair gandhanāśanam /

kṛṣṇatvaṃ dantajihvāyāṃ tripañcāhne dhruvaṃ mriyet //

He who experiences a loss of hearing and smell for seven days, [and] has blackness on the teeth and tongue, surely dies in fifteen days.

Readings

dhvaṃsaṃ ηω2 ] dhvaṃ ηω, pathaṃ πω δω
saptāhair ηω2 ] staptāhair ηω πω δω
mriyet δω ] mṛyet ηω πω
Testimonia
Haṭhapradīpikā (6 chapter) 6.285 dhvaṃsaṃ ] pathaṃ HP6 Cf. Haṭhapradīpikā (10 chapter) 9.13

śrutipathaṃ yadā śabdo nādhirohati sarvathā/

kṛṣṇatvaṃ dantajihvāyāṃ tripakṣe mriyate dhruvam//

HP Kj30

उष्ट्ररासभयानेन यः स्वप्ने दक्षिणां दिशम् ।

प्रयाति तं विजानीयात् सद्योमृत्युं नरेश्वर ॥

uṣṭrarāsabhayānena yaḥ svapne dakṣiṇāṃ diśam /

prayāti taṃ vijānīyāt sadyomṛtyuṃ nareśvara //

One should know that [a man] who in a dream travels south on a vehicle [drawn by] a camel and donkey dies immediately, O Lord.
Philological Commentary
The syntax of the transmitted reading for the fourth pāda (°mṛtyur bhaven nṛṇām) does not make sense, so the reading of the Mārkaṇḍeyapurāṇa has been adopted. A similar idea is expressed in verse 15.

Readings

uṣṭra πω δω ] uṣṭrā ηω
mṛtyuṃ nareśvara (em.) ] mṛtyur bhaven nṛṇām ηω πω δω
Sources
Mārkaṇḍeyapurāṇa 40.27 vi ] ca MP
HP Kj31

पिधाय कर्णौ निर्घोषं न शृणोत्यात्मसम्भवम् ।

न पश्येच्चक्षुषोर्ज्योतिर् यश्च सो'पि न जीवति ॥

pidhāya karṇau nirghoṣaṃ na śṛṇoty ātmasambhavam /

na paśyec cakṣuṣor jyotir yaś ca so'pi na jīvati //

He who blocks the ears and does not hear the sound arising in oneself, and who does not see a light in his eyes, does not live.
Philological Commentary
A different idea is expressed in the third quarter of the parallel verses of the Mārkaṇḍeyapurāṇa and Śārṅgadharapaddhati (i.e. `and the light in his eyes disappears').

Readings

pidhāya ηω πω ] vidhāya δω
Sources
Mārkaṇḍeyapurāṇa 40.28, cf. Śārṅgadharapaddhati 4580 na paśyec ] naśyate MP ŚDP

yaś ca ] yasya MP ŚDP
HP Kj32

पततो यस्य वै गर्ते स्वप्ने द्वारं पिधीयते ।

न चोत्तिष्ठति यः श्वभ्रात् तदन्तं तस्य जीवितम् ॥

patato yasya vai garte svapne dvāraṃ pidhīyate /

na cottiṣṭhati yaḥ śvabhrāt tad antaṃ tasya jīvitam //

For him who falls into a pit in a dream and its opening is closed, and who cannot get out of the hole, that is the end of his life.

Readings

patato δω ] patito ηω πω
cottiṣṭhati δω ] cotiṣṭhati ηω πω
śvabhrāt (em.) ] svapnāt ηω πω δω
Sources
Mārkaṇḍeyapurāṇa 40.29, cf. Śārṅgadharapaddhati 4583
HP Kj33

ऊर्ध्वा च दृष्टिर्न च संप्रतिष्ठा

रक्ता पुनः संपरिवर्तमाना ।

मुखस्य चोष्मा शिशिरा च नाभिः

शंसन्ति पुंसामपरं शरीरम् ॥

ūrdhvā ca dṛṣṭir na ca saṃpratiṣṭhā

raktā punaḥ saṃparivartamānā /

mukhasya coṣmā śiśirā ca nābhiḥ

śaṃsanti puṃsām aparaṃ śarīram //

[If] the eyes [turn] upwards, are unstable and red, and then roll around; [if] the mouth is hot and the navel is cold: [these signs] portend that men will [soon] take another body.
Philological Commentary
Metre: upajāti (indravajrā + upendravajrā)

Readings

ūrdhvā ηω πω ] ūrdhvaṃ δω
saṃpratiṣṭhā (em.) ] sampraviṣṭā ηω πω δω
śiśirā (em.) ] suṣirā δωpc, sukhirā ηω πω δωac
nābhiḥ δω ] nābhi ηω πω
Sources
Mārkaṇḍeyapurāṇa 40.30, cf. Liṅgapurāṇa 1.91.32 coṣmā MP ] śoṣaḥ LP

śaṃsanti puṃsām aparaṃ śarīram MP ] atyuṣṇamūtro viṣamastha eva LP
Testimonia
Haṭhatattvakaumudī 56.3
HP Kj34

स्वप्ने'ग्निं प्रविशेद्यस्तु न च निष्क्रमते पुनः ।

जलप्रवेशादपि वा तदन्तं तस्य जीवितम् ॥

svapne'gniṃ praviśed yas tu na ca niṣkramate punaḥ /

jalapraveśād api vā tadantaṃ tasya jīvitam //

He who enters fire in a dream and then does not emerge, or [does not emerge] from entering water, that is the end of his life.

Readings

praviśed δω ] praveśed ηω πω
Sources
Mārkaṇḍeyapurāṇa 40.31, cf. Śārṅgadharapaddhati 4584
HP Kj35

यस्यापि हन्यते दृष्टिर् भूतै रात्रावथो दिवा ।

स मृत्युं सप्तरात्रान्ते पुमान्प्राप्नोत्यसंशयम् ॥

yasyāpi hanyate dṛṣṭir bhūtai rātrāv atho divā /

sa mṛtyuṃ saptarātrānte pumān prāpnoty asaṃśayam //

A man whose sight is afflicted by spirits at night and then during the day undoubtedly meets his death at the end of a week.

Readings

sa ηω πω δωac ] taṃ δωpc
mṛtyuṃ ηω2 ] mṛtyu ηω, mṛtyuṃḥ δω, mṛtya πω
saptarātrānte (em.) ] saptame rātrau δωpc ηω2, saptame rātrāṃ ηωac πω, saptamaṃ rātrāṃ ηωpc, saptame rātryaṃ δωac
pumān (em.) ] teṣu ηω πω, sa ca δω
asaṃśayam δω ] asaṃśayaḥ ηω πω
Sources
Mārkaṇḍeyapurāṇa 40.32, cf. Śārṅgadharapaddhati 4579 yasyāpi ŚDP ] yaś cābhi MP

dṛṣṭair ŚDP ] duṣṭair MP

pumān ŚDP ] naraḥ MP
HP Kj36

स्ववस्त्रममलं शुक्लं रक्तं पश्यत्यथासितम् ।

यः पुमान्मृत्युमासन्नं तस्यापि हि विनिर्दिशेत् ॥

svavastram amalaṃ śuklaṃ raktaṃ paśyaty athāsitam /

yaḥ pumān mṛtyum āsannaṃ tasyāpi hi vinirdiśet //

If a man sees his spotless, white clothes as red, then black, one should declare that his death is near.

Readings

paśyaty athā (em.) ] paśyan athā δω, paśyan tathā πω, paśyet tathā ηω
Sources
Mārkaṇḍeyapurāṇa 40.33 athāsitam ] atho 'sitam MP
Testimonia
Yogacintāmaṇi f. 144r (\attr Mārkaṇḍeyapurāṇa) āsannaṃ ] āpannaṃ YCM
HP Kj37

स्वभावविपरीतत्वं प्रकृतेश्च विपर्ययः ।

कथयन्ति मनुष्याणां समासन्नौ यमान्तकौ ॥

svabhāvaviparītatvaṃ prakṛteś ca viparyayaḥ /

kathayanti manuṣyāṇāṃ samāsannau yamāntakau //

They say Yama and Antaka are near to men if there is a reversal of their true nature and an alteration to their constitution.
Philological Commentary
We have adopted the readings °viparītatvaṃ and viparyayaḥ in keeping with the parallel verse in the Mārkaṇḍeyapurāṇa. Both °viparītam and viparyayam in the Haṭhapradīpikā witnesses are adjectives without an implied noun. It also seems more probable that °viparītaṃ ca is a corruption of °viparītatvaṃ than °vaiparītyaṃ tu.

Readings

viparītatvaṃ (em.) ] viparītaṃ ca ηω πω δω
viparyayaḥ (em.) ] viparyayam ηω πω δω
samāsannau δω ] samāsanau ηω πω
Sources
Mārkaṇḍeyapurāṇa 40.34, cf. Śārṅgadharapaddhati 4587 viparītatvaṃ ] vaiparītyaṃ tu MP, vaiparītyena ŚDP
HP Kj38

लोहदण्डधरं ह्रस्वं कृष्णवस्त्रपरिच्छदम् ।

स्वप्ने प्रपश्यतस्तस्य त्रिरात्रान्मरणं भवेत् ॥

lohadaṇḍadharaṃ hrasvaṃ kṛṣṇavastraparicchadam /

svapne prapaśyatas tasya trirātrān maraṇaṃ bhavet //

For him who sees in a dream a dwarf holding an iron staff and dressed in black clothes, death occurs after three nights.

Readings

dharaṃ ηω δω ] dharā πω
Sources
Vasiṣṭhasaṃhitā 8.25cd–26ab hrasvaṃ ] kṛṣṇaṃ VS

trirātrān ] trimāsān VS Cf. Yogaśāstra 5.155

kṛṣṇaṃ kṛṣṇaparīvāraṃ lohadaṇḍadharaṃ naram/

yadā svapne nirīkṣeta mṛtyur māsais tribhis tadā//

Cf. Vivekamārtaṇḍa (6 chapter) 4.187

lohadaṇḍadharaṃ bhīmaṃ puruṣaṃ kṛṣṇapiṅgalam/

yaḥ svapne paśyati kruddhaṃ tribhir māsaiḥ sa gacchati//

HP Kj39

इन्द्रियाणि न गृह्णीयुः स्वकीयान्विषयान्यदि ।

मासान्ते मरणं तस्य भविष्यति न संशयः ॥

indriyāṇi na gṛhṇīyuḥ svakīyān viṣayān yadi /

māsānte maraṇaṃ tasya bhaviṣyati na saṃśayaḥ //

If [a man's] senses do not perceive their respective objects, he will undoubtedly die at the end of a month.

Readings

Sources
Vasiṣṭhasaṃhitā 8.26cd–8.27ab gṛhṇīyuḥ ] gṛhnanti VS

viṣayān ] viṣayaṃ VS
HP Kj40

दर्पणे स्वात्मनश्छायामप्सु वा यो न पश्यति ।

मासान्ते मरणं तस्य भविष्यति न संशयः ॥

darpaṇe svātmanaś chāyām apsu vā yo na paśyati /

māsānte maraṇaṃ tasya bhaviṣyati na saṃśayaḥ //

For him who does not see his own reflection or face in a mirror or in water, death will undoubtedly occur at the end of a month.

Readings

svātmanaś (em.) ] svātmanaḥ ηω2 δω, svātmana ηω πω
chāyām (em.) ] chāyā ηω2, sāyāṃ ηω, kāyam πω δω
apsu (em.) ] āsyaṃ πω δω ηω, asyaṃ ηω2
Sources
Vasiṣṭhasaṃhitā 8.29 māsānte maraṇaṃ tasya ] tasyāpi māsato mṛtyur VS
Testimonia
Haṭhapradīpikā (10 chapter) 9.16 chāyām apsu ] kāyam āsyaṃ HP10
HP Kj41

उष्णं यस्य शरीरार्धम् अर्धं चापि च शीतलम् ।

कर्णश्रुतिविनाशो वा सप्तरात्रे मरिष्यति ॥

uṣṇaṃ yasya śarīrārdham ardhaṃ cāpi ca śītalam /

karṇaśrutivināśo vā saptarātre mariṣyati //

If half of his body is hot and the [other] half cold or if he has lost the hearing in his ears, he will die in a week.

Readings

Sources
Vasiṣṭhasaṃhitā 8.38 cāpi ca ] vāpy ati VS

śruti ] smṛti VS

saptarātre ] saptāhāt sa VS
Testimonia
Haṭhapradīpikā (10 chapter) 9.22
HP Kj42

योगिनां ज्ञानविदुषाम्अन्येषां च महात्मनाम् ।

प्राप्ते'न्तकाले पुरुषैस्तद्विज्ञेयं विचक्षणैः ॥

yogināṃ jñānaviduṣāmanyeṣāṃ ca mahātmanām /

prāpte'ntakāle puruṣaistad vijñeyaṃ vicakṣaṇaiḥ //

When the time of death has come for yogis, gnostics or other great sages, [the special omen] should be known by wise people.

Readings

yogināṃ δω ] yoginā ηω πω
viduṣām ηω δω ] vidukhām πω
mahātmanām δω ] mahātmanam ηω πω
puruṣais (em.) ] puruṣaṃ ηω πω δω
Sources
Mārkaṇḍeyapurāṇa 40.37 ca MP ] vā ŚDP

'ntakāle ] tu kāle MP, ca kāle ŚDP

puruṣais ŚDP ] puruṣas MP

vijñeyaṃ MP ] vicāryaṃ ŚDP

इति कालज्ञानम् ॥

iti kālajñānam //

No Readings

अथ विदेहमुक्तिकथनम् ।

atha videhamuktikathanam /

Now, the explanation of liberation without a body --

No Readings

Sources
Śārṅgadharapaddhati 4591

atha videhamuktikathanam/

HP Kj43

पूर्वाह्ने वापराह्ने वा मध्याह्ने वा दिने क्वचित् ।

यत्र वा रजनीभागे तदारिष्टं निरीक्षयेत् ॥

pūrvāhne vāparāhne vā madhyāhne vā dine kvacit /

yatra vā rajanībhāge tadāriṣṭaṃ nirīkṣayet //

Whether in the morning, in the afternoon, at midday, at any time of day, or sometime at night, [the yogi] should examine the omen.

Readings

kvacit πω δω ] dyuvit ηω
bhāge (em.) ] bhavas πω, bhāvas ηω δω
Sources
Śārṅgadharapaddhati 4591, cf. Mārkaṇḍeyapurāṇa 40.42cd–43ab vā ŚDP ] ca MP

vā dine kvacit ] vā pare kvacit ŚDP, cāpi taddine MP
Testimonia
Yogacintāmaṇi f. 144v (\attr Mārkaṇḍeyapurāṇa) vāparāhne vā ] cāparāhṇe ca YCM

kvacit ] dine YCM
HP Kj44

विनिश्चित्यात्मनः कालं बाह्याभ्यन्तरलक्षणैः ।

न्यासतः स प्र{सन्नात्मा} निर्द्वन्द्वो विजितेन्द्रियः ॥

viniścityātmanaḥ kālaṃ bāhyābhyantaralakṣaṇaiḥ /

nyāsataḥ sa pra{sannātmā} nirdvandvo vijitendriyaḥ //

Having determined the time of his own [death] according to the external and internal signs, [the yogi] who, through renunciation (nyāsa), is serene, free of extremes (i.e. hot, cold, pain, pleasure, etc.) and has his senses under control,[\dots ]

Readings

sa pra ηω πω δωpc ] sapta δωac
nirdvandvo ηω δω ] nirdvando πω
Sources
Vasiṣṭhasaṃhitā 6.3 nyāsataḥ sa] nirbhayas tu VS
HP Kj45

कुरुते युक्तकर्माणि नित्यनैमित्तिकानि च ।

योगेन परमात्मानं गुहायां प्राप्य चेतसा ॥

kurute yuktakarmāṇi nityanaimittikāni ca /

yogena paramātmānaṃ guhāyāṃ prāpya cetasā //

[\dots ] performs the appropriate rites as well as the daily and occasional ones. He should obtain the supreme self in the heart (guhā) with the mind, through yoga,[\dots ]

Readings

kurute (em.) ] kurvanti ηω πω δω
nitya ηω πω δωac ] tathā δωpc
naimittikāni δω ] naimityakāni ηω πω
cetasā (em.) ] cetasām ηω πω δω
Sources
Vasiṣṭhasaṃhitā 6.4 kurute yukta ] kurvan vidhyukta VS
Testimonia
Haṭhapradīpikā (10 chapter) 3cd–4ab
HP Kj46

तारकेण यजेन्नित्यं जितासुः कामवर्जितः ।

जपेच्च तारकं ब्रह्म निष्कामश्चाच्युतप्रियः ॥

tārakeṇa yajen nityaṃ jitāsuḥ kāmavarjitaḥ /

japec ca tārakaṃ brahma niṣkāmaś cācyutapriyaḥ //

[\dots and] with the breath mastered and free from desire, he should always sacrifice with om. And he who is desireless and devoted to Viṣṇu should repeat the salvific mantra.
Philological Commentary
The term tārakam brahma (``salvific mantra'') is found in various Purāṇas and more recent Upa\-niṣads. On its meaning in Śaiva sources and its reinterpretion as the six-syllable Rāma mantra by Vaiṣṇava scholars, see Bakker 2019: 467–468.

Readings

jitāsuḥ δω ] jitāsu ηω πω
kāmavarjitaḥ δω ] kāmavarjitam ηω πω
japec ηω δω ] jayec πω
Sources
Vasiṣṭhasaṃhitā 6.5 yajen ] japen VS

japec ca ] japed vā VS

cācyutapriyaḥ ] cācyutaḥ pathāt VS
HP Kj47

तस्य भागे तथैवाह्नो योगं युञ्जीत योगवित् ।

विदेहमुक्तये ज्ञानी त्यक्त्वा जननजं भयम् ॥

tasya bhāge tathaivāhno yogaṃ yuñjīta yogavit /

videhamuktaye jñānī tyaktvā jananajaṃ bhayam //

Likewise, for part of that day, the adept of yoga should practise yoga for [attaining] bodiless liberation at death, knowing [the time of death] and being free from the fear of being born [again].

Readings

tathaivāhno (em.) ] tathaivāhne ηω, tathaivahne πω, tathaiva hi δω
yogaṃ δω ] yoga ηω πω
jananajaṃ ηω πω ] ca janajaṃ δω
Sources
Śārṅgadharapaddhati 4592 jananajaṃ ] maraṇajaṃ ŚDP Cf. Mārkaṇḍeyapurāṇa 40.41, 40.42ab

dṛṣṭvāriṣṭaṃ tathā yogī tyaktvā maraṇajaṃ bhayam/

tatsvabhāvaṃ tadālokya kālo yāvad vipākadaḥ//

tasya bhāge tathaivāhno yogaṃ yuñjīta yogavit/

HP Kj48

बद्धपद्मासनो धीमान् समसंस्थानकन्धरः ।

निरुध्य प्राणापानौ च दन्तैर्दन्तानसंस्पृशन् ॥

baddhapadmāsano dhīmān samasaṃsthānakandharaḥ /

nirudhya prāṇāpānau ca dantair dantān asaṃspṛśan //

The wise [yogi], seated in lotus posture with his neck in a straight position, should restrain his prāṇa and apāna, not touch his teeth together,[\dots ]

Readings

nirudhya δω ] nirodhya ηω πω
prāṇāpānau ca δω ] prāṇapavanau ηω πω
dantair ηω δω ] rdantai πω
dantān ηω πω ] dantāṃś ca δω
asaṃspṛśan ηω πω ] na saṃspṛśan δω
Testimonia
Śārṅgadharapaddhati 4593 nirudhya prāṇāpānau ca ] niruddhaprāṇapavano ŚDP

dantān asaṃpṛśan ] dantān na saṃspṛśet ŚDP
HP Kj49

बुद्ध्या निरुध्य द्वाराणि नव मीलितलोचनः ।

ओंकारं तु धनुः कृत्वा गुणं सत्त्वं नियोजयेत् ॥

buddhyā nirudhya dvārāṇi nava mīlitalocanaḥ /

oṃkāraṃ tu dhanuḥ kṛtvā guṇaṃ sattvaṃ niyojayet //

[\dots ] mindfully close off the nine apertures [of his body], and shut his eyes. He makes the sound oṃ his bow, fixes sattva as the string, [\dots ]

Readings

nava (em.) ] na ca ηω πω δω
tu ηω πω ] ca δω
Testimonia
Śārṅgadharapaddhati 4594 niyojayet ] niyojya ca ŚDP
HP Kj50

तत्रात्मानं शरं सो'पि वृतो भूतेन्द्रियादिभिः ।

प्राणवायुमनःक्षेपैः क्षिप्तो हृत्कमलस्थितः ॥

tatrātmānaṃ śaraṃ so'pi vṛto bhūtendriyādibhiḥ /

prāṇavāyumanaḥkṣepaiḥ kṣipto hṛtkamalasthitaḥ //

[\dots and] the self as the arrow on [the string]. [The arrow] is equipped with the elements, senses and so forth. Situated in the heart lotus, it is shot by letting it fly with the breath and mind.

Readings

śaraṃ so'pi (em.) ] ra\{\{ṃ\}\} so 'pi ηω, ramaṇo 'pi πω δωac, lakṣyayitvā δωpc
kṣipto hṛtkamalasthitaḥ (em.) ] sthi kṣipto hṛtkamalasthite ηω, saṃkṣipto hṛtkamalake πω δω
Sources
Śārṅgadharapaddhati 4595 Cf. Muṇḍakopaniṣat 2.2.4

praṇavo dhanuḥ śāro hy ātmā brahma tallakṣyam ucyate/

apramattena veddhavyaṃ śaravat tanmayo bhavet//

Testimonia
Haṭhapradīpikā (10 chapter) 10.15cd (ab only) tatrātmānaṃ śaraṃ so 'pi ] ātmānaṃ prāṇam āsādya HP10
HP Kj51

दशमद्वारमार्गेण लक्ष्यं प्राप्य ततः परम् ।

षट्त्रिंशत्तत्त्वसंयुक्तः परमात्मनि लीयते ॥

daśamadvāramārgeṇa lakṣyaṃ prāpya tataḥ param /

ṣaṭtriṃśattattvasaṃyuktaḥ paramātmani līyate //

Having reached the target by the path to the tenth door, it then dissolves into the supreme self along with the thirty-six ontic principles.

Readings

daśama ηω2 δω ] daśaṃma πω, daśa\{\{ṃ\}\}maṃ ηω
lakṣyaṃ δω ] bhakṣyaṃ ηω πω
triṃśattattvasaṃyuktaḥ (em.) ] triṃśatvāsamayutaḥ ηω πω, triṃśasamayutaś ca δωac, triṃśadbhiḥ saṃyutaś ca δωpc
Sources
Śārṅgadharapaddhati 4596
HP Kj52

ततः परममाकाशम् अतीन्द्रियमगोचरम् ।

यद्बुद्ध्या नैव चाख्यातुं शक्यते न च वस्तु तत् ॥

tataḥ paramam ākāśam atīndriyam agocaram /

yad buddhyā naiva cākhyātuṃ śakyate na ca vastu tat //

Then, there is supreme space, which is beyond the senses and inaccessible. That which the higher faculty is not able to name does not truly exist.
Philological Commentary
We have adopted the Śārṅgadharapaddhati's reading (yad buddhyā naiva cākhyātuṃ) to make sense of third pāda. We have retained the unique ending of the fourth pāda (na ca vastu tat) but the readings of the Mārkaṇḍeyapurāṇa (tat samaśnute) and Śārṅgadharapaddhati ('nantam aśnute) are much better.

Readings

yad buddhyā (em.) ] yad buddhir ηω πω δω
cākhyātuṃ (em.) ] paśyanti ηω πω δω
śakyate πω δω ] śakyaṃte ηω
na ca vastu tat ηω πω ] na ca vastu taṃ δωac, na ca vastutaḥ δωpc
Sources
Śārṅgadharapaddhati 4597, cf. Mārkaṇḍeyapurāṇa 40.46 paramam ākāśam ŚDP ] paramanirvāṇam MP

buddhyā ŚDP ] buddher MP

naiva ŚDP ] yan na MP

na ca vastu tat ] 'nantam aśnute ŚDP, tat samaśnute MP
Testimonia
Haṭhapradīpikā (10 chapter) 10.17 tataḥ paramam ] etad dhi parama HP10

yad buddhyā naiva cākhyātuṃ ] yat tu dhyānenākhyātu[ṃ] HP10

vastu tat ] vastutaḥ HP10

अथ कालवञ्चनम् ।

atha kālavañcanam /

Now, cheating death --

No Readings

HP Kj53

जीवन्मुक्तः सदेहो'हं विचरामि जगत्त्रये ।

इति सा जायते वाञ्छा योगिनस्तन्निबोध मे ॥

jīvanmuktaḥ sadeho'haṃ vicarāmi jagattraye /

iti sā jāyate vāñchā yoginas tan nibodha me //

Hear from me about when a yogi wants to roam the three worlds liberated-in-life, with a body.

Readings

sā jāyate ηω2 ] sā yāyate ηω, sa jāyate πω, saṃjāyate δω
nibodha me ηω πω ] nibodhata δω
Sources
Śārṅgadharapaddhati 4598 sā ] cej ŚDP
Testimonia
Yogacintāmaṇi f. 108v (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119r (\attr Yogatattvaprakāśa) sā ] cej YCM HSC

vāñchā YCM ] vāṃchāṃ HSC
HP Kj54

शरीरं न त्यजत्येव कालः कस्यापि कुत्रचित् ।

अतः शरीररक्षार्थं यत्नः कार्यस्तु योगिना ॥

śarīraṃ na tyajaty eva kālaḥ kasyāpi kutracit /

ataḥ śarīrarakṣārthaṃ yatnaḥ kāryas tu yoginā //

Death never spares the body of anyone, anywhere. Therefore, the yogi should make an effort to protect the body.

Readings

tyajaty eva ηω2 ] tyajatyeca ηω, tyajate ca πω, tyajati ca δω
kālaḥ (em.) ] kulaṃ ηω πω, kula δωac, manaḥ δωpc
kasyāpi ηω πω ] tasyāpi δω
kutra ηω2 δω ] kvatra ηω πω
ataḥ δωpc ] antaḥ ηω πω δωac
śarīra ηω2 δω ] śarīraṃ ηω πω
Sources
Śārṅgadharapaddhati 4599 tyajaty ] nayaty ŚDP
Testimonia
Yogacintāmaṇi f. 108v (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119r (\attr Yogatattvaprakāśa) tyajaty eva ] tyajed eṣa YCM, tyajed eva HSC
HP Kj55

योगिना सततं यत्नादरिष्टानां विचारणा ।

कर्तव्या येन कालो'सौ ज्ञातो हन्ति च्छलान्न तम् ॥

yoginā satataṃ yatnād ariṣṭānāṃ vicāraṇā /

kartavyā yena kālo'sau jñāto hanti cchalān na tam //

The yogi should always carefully consider the omens so that, when [the time of death] is known, death does not kill him through deception.

Readings

yatnād ηω πω ] yatno δω
ariṣṭānāṃ δω ] ariṣṭānaṃ ηω πω
vicāraṇā (em.) ] vicāraṇāt ηω πω δω
kartavyā (em.) ] kartavyo ηω πω δω
cchalān na ηω πω ] balān na δω
Sources
Śārṅgadharapaddhati 4600
Testimonia
Yogacintāmaṇi f. 108v (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119r (\attr Yogatattvaprakāśa) 'sau jñāto hanti cchalān na ] sāvajñāto na nihanti YCM, sāvajñāto na haṃti HSC
HP Kj56

ज्ञात्वा च कालं तं सम्यग् लयस्थानं समाश्रितः ।

युञ्जीत योगं कालो'स्य यथासौ जायते'फलः ॥

jñātvā ca kālaṃ taṃ samyag layasthānaṃ samāśritaḥ /

yuñjīta yogaṃ kālo'sya yathāsau jāyate'phalaḥ //

Having accurately predicted [the time of] death, he should resort to the place of dissolution and engage in yoga so that the [predicted time of] death comes to nothing.
Philological Commentary
In Haṭhapradīpikā 10.21, Bālakṛṣṇa glosses layasthānaṃ (``the place of dissolution'') with brahmarandhraṃ. This makes good sense here because in verse 51 the self goes to the tenth door (i.e. the brahmarandhra) to dissolve into the supreme self and, in verse 60, the yogi meditates on dissolving into Śiva, who is on the thousand-petalled lotus, which is usually located at the brahmarandhra.

Readings

taṃ samyag ηω πω ] samyak ca δω
kālo'sya (em.) ] kālasya ηω πω δω
'phalaḥ δωpc ] 'phalaṃ ηω πω δωac
Sources
Śārṅgadharapaddhati 4601, cf. Mārkaṇḍeyapurāṇa 40.40 ca kālaṃ ] kālaṃ ca ŚDP MP

layasthānaṃ sam ŚDP ] abhayasthānam MP

yogaṃ ŚDP ] yogī MP

'sya yathāsau jāyate 'phalaḥ ŚDP ] 'sau yathā nāsyāphalo bhavet MP
Testimonia
Yogacintāmaṇi f. 109r (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119r (\attr Yogatattvaprakāśa) ca kālaṃ taṃ samyag ] kālaṃ ca taṃ samyag YCM, kālaṃ nijaṃ yogī HSC

'phalaḥ YCM HSCv.l. ] kalaḥ HSC
HP Kj57

बद्धसिद्धासनो देहं पूरयेत्प्राणवायुना ।

कृत्वा दण्डं स्थिरं बुद्ध्या दश द्वाराणि रुन्धयेत् ॥

baddhasiddhāsano dehaṃ pūrayet prāṇavāyunā /

kṛtvā daṇḍaṃ sthiraṃ buddhyā daśa dvārāṇi rundhayet //

Having adopted the adept's pose (siddhāsana), [the yogi] should fill the body with an inhalation. Carefully keeping his spine steady, he should close the ten apertures [of his body].

Readings

daṇḍaṃ δω ] daṇḍa ηω πω
daśa ηω πω δωpc ] deśa δωac
Sources
Śārṅgadharapaddhati 4602
Testimonia
Yogacintāmaṇi f. 109r (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119r (\attr Yogatattvaprakāśa) rundhayet ] dhārayet YCM, rodhayet HSC
HP Kj58

बन्धयेत्खेचरीमुद्रां ग्रीवायां च जलन्धरम् ।

अपाने मूलबन्धं च उड्डियाणं तथोदरे ॥

bandhayet khecarīmudrāṃ grīvāyāṃ ca jalandharam /

apāne mūlabandhaṃ ca uḍḍiyāṇaṃ tathodare //

He should apply khecarīmudrā, and the jālandhara [lock] on the neck; and the root lock on [the region] of apāna, and the uḍḍīyāṇa [lock] on the abdomen.

Readings

khecarī πω δω ] khecarīṃ ηω
apāne mūlabandhaṃ (em.) ] apānaṃ mūlabandhe ηω πω δω
uḍḍiyāṇaṃ ηω πω ] uḍḍiyānaṃ δω
tathodare πω δω ] tathodaraṃ ηω
Sources
Śārṅgadharapaddhati 4603
Testimonia
Yogacintāmaṇi f. 109r (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119v (\attr Yogatattvaprakāśa) bandhayet YCM ] baddhvā ca HSC
HP Kj59

उत्थाप्य भुजगीं शक्तिं मूलाद्घातैरधःस्थिताम् ।

सुषुम्नान्तर्गतां पञ्चचक्राणां भेदिनीं शिवाम् ॥

utthāpya bhujagīṃ śaktiṃ mūlād ghātair adhaḥsthitām /

suṣumnāntargatāṃ pañcacakrāṇāṃ bhedinīṃ śivām //

Having used pneumatic blows to raise from the base the serpentine power (i.e. Kuṇḍalinī) situated below, Śiva’s consort who enters Suṣumṇā and pierces the five cakras,[\dots ]

Readings

bhujagīṃ (em.) ] bhujaṃgī ηω πω, bhujagī δω
śaktiṃ ηω δω ] śakti πω
sthitām ηω2 δω ] sthitā ηω πω
bhedinīṃ ηω δω ] bhedinī πω
Sources
Śārṅgadharapaddhati 4604 mūlād ] mūla ŚDP
Testimonia
Yogacintāmaṇi f. 109r (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119v (\attr Yogatattvaprakāśa) mūlād ghātair adhaḥsthitām ] mūlādhārāmbujasthitām YCM HSC
HP Kj60

जीवं हृद्याश्रयं नीत्वा यान्तीं बुद्धिमनोयुताम् ।

सहस्रदलपद्मस्थे शिवे लीनां विचिन्तयेत् ॥

jīvaṃ hṛdyāśrayaṃ nītvā yāntīṃ buddhimanoyutām /

sahasradalapadmasthe śive līnāṃ vicintayet //

[\dots ] [the yogi] should lead the jīva to the seat of the heart and visualise [Kuṇḍalinī] moving [upwards] together with the higher faculty and mind and dissolving into Śiva in a thousand-petalled lotus.

Readings

jīvaṃ (em.) ] bandhaṃ ηω πω δω
hṛdyā ηω πω ] buddhyā δω
yāntīṃ (em.) ] yānti ηω πω δω
buddhi ηω2 ] buddhiṃ ηω πω δω
manoyutām (em.) ] manojitam ηω πω δω
sthe (em.) ] sthāṃ ηω, sthā πω δωpc, ścā δωac
śive ηωpc ] śivāṃ δω, śivo ηωac πω
Sources
Śārṅgadharapaddhati 4605 hṛdyā ] hṛdā ŚDP

buddhi ] buddhiṃ ŚDP

sthe ] stha ŚDP

vicintayet ] sudhāmaye ŚDP
Testimonia
Yogacintāmaṇi f. 109r (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119v (\attr Yogatattvaprakāśa) hṛdyā ] hṛdā YCM HSC

sthe YCM ] stha HSC

vicintayet ] sudhāmaye YCM HSC
HP Kj61

ततः सुधाकरोद्भूतममृतं तेन मूलतः ।

सिञ्चन्तीं सकलं देहं प्लावयन्तीं विचिन्तयेत् ॥

tataḥ sudhākarodbhūtam amṛtaṃ tena mūlataḥ /

siñcantīṃ sakalaṃ dehaṃ plāvayantīṃ vicintayet //

Then, he should visualise [Kuṇḍalinī] sprinkling and flooding the whole body from the base [upwards] with the nectar of immortality produced by the moon.

Readings

tataḥ sudhākaro (em.) ] aśrudhārākaro ηω πω δωac, sudhādhārākaro δωpc
°dbhūtam ηω πω ] dbhūtāṃm δω
amṛtaṃ ηω δω ] amṛta πω
tena ηω πω ] yena δω
mūlataḥ (em.) ] mūlitam ηω πω, mūrcchitam δω
siñcantīṃ ηω δω ] siṃcaṃtā πω
plāvayantīṃ ηω δω ] plāvayaṃtī πω
Sources
Śārṅgadharapaddhati 4606 tataḥ ] pītvā ŚDP
Testimonia
Yogacintāmaṇi f. 109r (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119v (\attr Yogatattvaprakāśa)
HP Kj62

तया सार्धं ततो योगी शिवेनैकात्मतां व्रजेत् ।

परानन्दमयो भूत्वा चिद्वृत्तिमपि संत्यजेत् ॥*

tayā sārdhaṃ tato yogī śivenaikātmatāṃ vrajet /

parānandamayo bhūtvā cidvṛttim api saṃtyajet //*

Then, together with her the yogi attains oneness with Śiva. He becomes full of supreme bliss and gives up even mental activity.

Readings

Sources
Śārṅgadharapaddhati 4607
Testimonia
Yogacintāmaṇi f. 109r (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119v (\attr Yogatattvaprakāśa) bhūtvā YCM HSCv.l. ] sūtva HSC
HP Kj63

ततो'लक्ष्यमनाभासम् अहंभावविवर्जितम् ।

सर्वाङ्गकल्पनाहीनं कथं कालो निहन्ति तम् ॥

tato'lakṣyam anābhāsam ahaṃbhāvavivarjitam /

sarvāṅgakalpanāhīnaṃ kathaṃ kālo nihanti tam //

After that, how can death kill he who is invisible, unmanifest, free from ego, and completely without a conception of the body?

Readings

'lakṣyam anābhāsam (em.) ] lakṣamanābhyāsam ηω πω, lakṣyamano'bhyāsam δω
varjitam ηω πω δωpc ] varjitaḥ δωac
Sources
Śārṅgadharapaddhati 4608
Testimonia
Yogacintāmaṇi f. 109r (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119v (\attr Yogatattvaprakāśa) sarvāṅga YCM HSCv.l. ] sarvāṅgai HSC
HP Kj64

स एव कालः स शिवः स सर्वं नापि किञ्चन ।

कः केन हन्यते तत्र म्रियते नापि कश्चन ॥

sa eva kālaḥ sa śivaḥ sa sarvaṃ nāpi kiñ cana /

kaḥ kena hanyate tatra mriyate nāpi kaścana //

He alone is death, he is Śiva, he is everything and nothing. Who is killed by whom? In that [state], no one dies.

Readings

sarvaṃ nāpi (em.) ] sarve nāpi ηω πω, sarveṇāpi δω
nāpi (em.) ] vāpi ηω πω, cāpi δω
kaścana πω δω ] kaścanaḥ ηω
Sources
Śārṅgadharapaddhati 4609 eva ] eka ŚDP
Testimonia
Yogacintāmaṇi f. 109r (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119v (\attr Yogatattvaprakāśa)
HP Kj65

ततो व्यतीते समये कालस्य भ्रान्तिरूपिणः ।

योगी सुप्तोत्थित इव बोधं याति प्रबोधतः ॥

tato vyatīte samaye kālasya bhrāntirūpiṇaḥ /

yogī suptotthita iva bodhaṃ yāti prabodhataḥ //

Then when the time has passed for the puzzled Death, the yogi is awakened by knowledge, like one who has arisen from sleep.
Philological Commentary
Death is puzzled (bhrāntirūpiṇaḥ) because the yogi has cheated death.

Readings

rūpiṇaḥ δω ] rūpiṇā ηω πω
yogī δωpc ] yoga πω δωac, yogena ηω
prabodhataḥ ηω δω ] prabodhata πω
Sources
Śārṅgadharapaddhati 4610 bodhaṃ yāti prabodhataḥ ] prabodhaṃ yāti bodhitaḥ ŚDP
Testimonia
Yogacintāmaṇi f. 109r (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119v (\attr Yogatattvaprakāśa) bodhaṃ yāti prabodhataḥ ] prabodhe pratibodhitaḥ YCM, pratibodhe prabodhitaḥ HSC
HP Kj66

एवं सिद्धो भवेद्योगी वञ्चयित्वा विधानतः ।

कालं कलितसंसारं पौरुषेणाद्भुतेन हि ॥

evaṃ siddho bhaved yogī vañcayitvā vidhānataḥ /

kālaṃ kalitasaṃsāraṃ pauruṣeṇādbhutena hi //

Thus, the yogi becomes perfected, having duly and with extraordinary valour cheated death, the creator of transmigration.

Readings

vañcayitvā πω δω ] vaṃcayatvā ηω
Sources
Śārṅgadharapaddhati 4611
Testimonia
Yogacintāmaṇi f. 109r (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119v (\attr Yogatattvaprakāśa)
HP Kj67

तत्र त्रिभुवने योगी विहरत्येक एव सः ।

पश्यन्संसारवैचित्र्यं स्वेच्छया निरहंकृतिः ॥

tatra tribhuvane yogī viharaty eka eva saḥ /

paśyan saṃsāravaicitryaṃ svecchayā nirahaṃkṛtiḥ //

The singular yogi wanders there in the three worlds, seeing the wonder of worldly life, as he pleases, without ego.

Readings

tribhuvane ηω δω ] tribhavane πω
vaicitryaṃ ηω2 δω ] vaicitrīṃ ηω πω
Sources
Śārṅgadharapaddhati 4612 tatra ] tatas ŚDP

viharaty ] vicaraty ŚDP
Testimonia
Yogacintāmaṇi f. 109r–109v (\attr Dattātreya), Haṭhasaṅketacandrikā f. 119v (\attr Yogatattvaprakāśa) tatra ] tatas YCM HSC

viharaty ] vicaraty YCM HSC
HP Kj68

यथार्करश्मिसंयोगादर्ककान्तो हुताशनम् ।

आविष्करोति नैकः सन् दृष्टान्तस्तु स योगिनः ॥

yathārkaraśmisaṃyogād arkakānto hutāśanam /

āviṣkaroti naikaḥ san dṛṣṭāntas tu sa yoginaḥ //

A sun-stone manifests fire through contact with the rays of the sun, not when it is alone. That is an example of a yogi.
Philological Commentary
The reason the sun-stone seems to be an example of a yogi here is that this stone was used to create fire like a magnifying glass, when it was in contact with the sun, much like the yogi is liberated-in-life when he becomes one with Śiva (62b). The fire-producing quality of the sun-stone (more commonly known as sūryakānta or agnimaṇi, etc.) is described in Rājanighaṇṭu 13.205cd: ``That is a sun-stone from which real fire is emitted upon contact with the sun rays'' (yaḥ sūryāṃśusparśaniṣṭhyūtavahnir jātyaḥ so 'yaṃ jāyate sūryakāntaḥ).

Readings

arkakānto ηω2 ] arkakāco δωpc, arkakaṇṭho ηω πω δωac
Sources
Śārṅgadharapaddhati 4613, cf. Mārkaṇḍeyapurāṇa 43.49 dṛṣṭāntas tu sa ] dṛṣṭāntaḥ sa tu ŚDP, upamā sāpi MP

इति कालवञ्चनम् ॥

iti kālavañcanam //

No Readings